Friday, November 25, 2005

DAILY DOSE: Understanding Wonder

B"H

Understanding Wonder
--------------------

That there are matters we don't understand is obvious--how could the finite intellect of an inherently subjective mortal being, imprisoned within the confines of time and space, be expected to fathom the infinite wisdom of the Creator?

The great wonder is that there are matters we CAN understand.

A Daily Dose of Wisdom from the Rebbe
-words and condensation by Tzvi Freeman
Cheshvan 23, 5766 * November 25, 2005

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TODAY IN JUDAISM: Shabbat, November 26, 2005

B"H

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

Cheshvan 24, 5766 * November 26, 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: Shabbat, Cheshvan 24, 5766

======================
Today's Laws & Customs
======================

• Blessing the New Month

This Shabbat is Shabbat Mevarchim ("the Shabbat that blesses" the new month): a special prayer is recited blessing the Rosh Chodesh ("Head of the Month") of upcoming month of Kislev, which falls on Friday of next week. Prior to the blessing, we announce the precise time of the moled, the "birth" of the new moon.

It is a Chabad custom to recite the entire book of Psalms before morning prayers, and to conduct farbrenges (chassidic gatherings) in the course of the Shabbat.

Links: On the Significance of Shabbat Mevarchim [http://www.chabad.org/54766]; Tehillim [http://www.chabad.org/15770] (the Book of Psalms); The Farbrengen [http://www.chabad.org/search/keyword.asp?kid=2225]

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

Chitas and Rambam for today:

Chumash: Chayei Sarah, 7th Portion Bereishit 25:12-25:18 with Rashi
• English Text:
http://www.chabad.org/parshah/rashi/default.asp?tDate=11/26/2005&src=ds

Tehillim: Chapters 113 - 118
• Hebrew text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=11/26/2005&Lang=HEB
• English text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=11/26/2005

Tanya: Iggeret HaKodesh, Epistle 31
• Lesson in Tanya:
http://www.chabad.org/dailystudy/tanya.asp?tDate=11/26/2005
• RealAudio:
http://www.chabad.org/dailystudy/audio.asp?what=tanya&tDate=11/26/2005&format=rm
• Windows Media:
http://www.chabad.org/dailystudy/audio.asp?what=tanya&tDate=11/26/2005&format=m3u

Rambam:
• Sefer Hamitzvos:
http://www.chabad.org/dailystudy/seferHamitzvos.asp?tDate=11/26/2005
• 1 Chapter: Gezelah va'Avedah Chap. 16
http://www.chabad.org/dailystudy/rambam.asp?tDate=11/26/2005&rambamChapters=1
• 3 Chapters: Na`arah Betulah Chap. 1, 2, 3
http://www.chabad.org/dailystudy/rambam.asp?tDate=11/26/2005&rambamChapters=3

Hayom Yom:
• English Text:
http://www.chabad.org/dailystudy/hayomyom.asp?tDate=11/26/2005

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LESSONS IN TANYA: Shabbat, November 26, 2005

B"H

----------------------------------------------------------------------
*PLEASE NOTE*:
Due to Shabbat observance, the Shabbat edition of Lessons In Tanya is sent on Friday. Shabbat Shalom!
----------------------------------------------------------------------

Cheshvan 24, 5766 * November 26, 2005

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

Today's Lesson:

Iggeret HaKodesh
Epistle Thirty-One
-------------------

[Interdependence and brotherly love among Jews strike far deeper than the visible interpersonal plane.

Indeed, if they are lacking, the pain is felt by the Shechinah itself, the Divine Presence.

For the Divine Presence is the heart of the Jewish people, who themselves constitute the organs. A deep-seated organic disorder that affects the circulatory system, affects the entire body, including even the heart itself].

Well known at the gates, [1] is the statement in the Tikkunim [2] that the "Shechinah is ailing in the exile," as it were.

[The previous Epistle opened with the phrase, "It is well known...," because it cited a widely-known statement from the Talmud.

Here, however, the Alter Rebbe opens with a more esoteric quotation from the Zohar, which is well known only in more scholarly circles, among those who sit at the city gates, for this was where judges and scholars traditionally used to congregate].

This [anthropomorphism] draws a comparison with a physical ailment, distinguishing, [of course,] between the holy [and the mundane; [3] i.e., bearing in mind the utter disparity between a physical ailment and the state metaphorically described as an "ailment" of the Shechinah].

The cause of illness or health lies in the distribution and flow of the life-force from the heart to all the organs, [this life- force] being vested in the blood of life which flows from the heart to all the organs; and the spirit of life and the blood [4] circulates all around into all the limbs, through the veins [5] that are embedded in them, and returns to the heart.

Now, if the circulation and flow of this spirit of life is always as it should be, in its proper order as arranged for it by the Fountainhead of Life, then the individual is perfectly healthy.

For all the limbs are bound together and receive their appropriate vitality from the heart through this circulation.

But should there be any disorder in any place, restraining, hindering or reducing the circulation and flow of the blood with the spirit of life vested in it, then this bond - which connects all the limbs with the heart by means of this circulation - is severed [which would extinguish life], or diminished, in which case the individual will fall ill and sick [May G-d protect us!].

[The interconnection of all the organs with the heart, thus also impacts on the heart itself].

Precisely so, metaphorically speaking, all the souls of Israel are regarded as the organs of the Shechinah, [6] which is called the "heart", as it is written, [7] "The Rock, My Heart"; [8] and as it is written, [9] "And I will dwell with-in them."

The meaning [of this comparison between the Shechinah and the heart that supplies all the organs with blood] is:

The [10] term Shechinah, [deriving as it does from the verb "lishkon" "to rest" or "to dwell"], denotes that the light of G-d abides in the Worlds of Beriah, Yetzirah and Asiyah, in order to endow them with life.

This life-force is drawn forth by means of a prior investment in the souls of Israel.

[This is so] because none of the created beings stand in any comparable relation to the Creator; for [11] "all that are before Him are esteemed as truly naught."

Thus it is impossible for them to receive life-force from His light and effluence, to become created beings ex nihilo into substantiality, and to be living and subsisting, except by means of the souls.

[The Divine light is first drawn down into the Jewish souls, and thereafter into the rest of creation.

The blessings which we recite follow the same order: "...our G-d, King of the universe."

It is by His first becoming "our G-d," whereby the Divine life- force flows into the Jewish people, that He then becomes "King of the universe]."

[For it is the Jewish souls] that rose in His thought, i.e., [their source is in His thought], and thus preceded the creation of the worlds, which came about through [Divine] Speech.

[Mortal thought is internal and personal, inasmuch as it serves the individual himself, whereas speech is external, its purpose being to communicate with others.

So, too, Jewish souls derive from the internal aspect of G-dliness, while the rest of creation derives from the external aspect.

And in order that the Divine life-force be drawn down into the worlds, which represent an external level of creation, it must first be drawn into Jewish souls, the internal level of creation].

Thus our Sages, of blessed memory, said: [12] "With whom did the Holy One, blessed be He, take counsel [concerning the creation of the worlds? - With Jewish souls]," as is known from elsewhere.

[Jewish souls are thus so superior to the created worlds that G-d took counsel with them about the very creation of the worlds.

* * *

The above discussion relates only to the drawing down of Divine vitality from the Shechinah into the created worlds, which parallels the emanation of the spirit of life from the heart and its diffusion throughout the entire body.

The Alter Rebbe will now go on to explain the second aspect of this analogy - how the spirit of life returns to the heart from the other organs.

In the analogue likewise, the G-dly life-force within the worlds pulsates in an ongoing dual dynamic called ratzo vashov ("advance and retreat"): the G-dly life-force is first drawn downward, from the Shechinah to the worlds, and then it returns to its source, as a result of the Torah study and the spiritual service of created beings].

And it is well known at the gates [1] that every downflow of [Divine] life-force and [all] effluence from the upper worlds to the worlds which are lower than them, are as stated in the Sefer Yetzirah: [13] "Their beginning [i.e., the beginning of the uppermost levels of creation] is wedged in their culmination [i.e., in the nethermost part of the lowest level of creation], and their culmination is wedged in their beginning."

In the writings of R. Isaac Luria, of blessed memory, this [dual direction] is referred to as Or Yashar ("direct light") and Or Chozer ("reflected light"), [i.e., light reflected upwards from the lower level back to the upper]; as it is also written, [14] "And the Chayot were advancing and retreating," [first proceeding away from their Source and then retreating to it].

The above verse refers to the holy Chayot ("creatures") of the Divine Chariot.

The Kabbalah explains that this is an allusion to the Divine life-force of all worlds and created beings: it first emanates from its Source and then returns to it.

I.e., not only is the Divine life-force drawn from the Shechinah down into creation, but it also returns from created beings back to its original Source.

Thus, according to these words and this truth, which is impossible to explain properly in writing, the Shechinah is referred to as the "heart", and the souls as "organs".

This teaches us that when all the souls are attached and bound together, the circulation and flow of the life-force and of the effluence [from the Shechinah to the worlds and from the worlds back to the Shechinah] is continuous, and "their culmination is wedged in their beginning," thus binding and joining them all - [all the souls, and through them all the worlds] - to the One G-d, so that they will cleave to Him.

Thus it is written, [15] "You are standing firm this day, all of you, before the L-rd your G-d (Havayah Elokei-chem)."

The verse specifies "all of you," [i.e., a situation in which all Jews stand united together]. Moreover, it specifies "before", [implying that this togetherness enables all Jews to relate to Divinity at the level at which the Name Havayah precedes and transcends its subsequent self-imposed descent to become Elokeichem, the life-force that empowers souls.

This can take place only when there is a sense of unity between all the levels which the above verse goes on to enumerate]:

"Your heads..." [i.e, those with the loftiest souls], "from the hewer of your wood..." [i.e., those of more modest spiritual stature.

The Alter Rebbe elaborates on this unity between unequals in Likkutei Torah, at the beginning of Parshat Nitzavim].

This will clarify the teaching of our Sages, [16] of blessed memory, that the destruction of the Second Temple and the fall of Israel into exile, and the withdrawal of the Shechinah and its descent to Edom, into a state of exile, as it were, [for when the Jews are exiled, so too is the Shechinah], [17] - all this was because of the sin of groundless hatred [between one Jew and another] and dissension between their hearts (May the Merciful One save us!).

And this is why [the Shechinah] is referred to metaphorically as ailing [in times of exile, as quoted above].

As for [18] the phrases [in the Amidah], "He supports those who are fallen and heals those who are sick," in plural form - [although reference is being made to the Shechinah], this alludes to all the organs....

[The plural form includes the souls which are the "organs of the Shechinah," inasmuch as they are animated by it; they, too, are in ailing health, and they, too, are supported and healed].

Footnotes:

1. Note of the Rebbe: "See Metzudat David on Mishlei
31:23."
2. Note of the Rebbe: "Tikkunei Zohar 25; see there at
length."
3. From the Havdalah (Siddur Tehillat HaShem, p. 234),
paraphrasing Vayikra 10:10.
4. Note of the Rebbe: "I.e., `and the spirit of
life which is vested within [the blood]...,' as is soon
explained."
5. The phrase in the current editions ("and the veins") is
emended here according to the Luach HaTikkun of the Rebbe
.
6. Zohar III, 17a.
7. Tehillim 73:26.
8. Translated according to Shir HaShirim Rabbah 5:2.
9. Shmot 25:8.
10. Note of the Rebbe: "See Tanya, ch. 41; et al."
11. Zohar I, 11b.
12. See Ruth Rabbah, sec. 2; Bereishit Rabbah 8:7.
13. 1:7.
14. Yechezkel 1:14.
15. Devarim 29:9.
16. Yoma 9b.
17. Megillah 29b (as quoted in Ein Yaakov); cf. Tanya, ch. 17.
18. The phrase in the current editions ("As it is written...") is
emended here to "As for...," according to the Luach HaTikkun
of the Rebbe. The closing statement of the Epistle is
thus presented in the classic Rabbinic style of question and
answer, whereby a possible difficulty is anticipated and
solved.

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DAILY MITZVAH (Maimonides): Shabbat, November 26, 2005

B"H

----------------------------------------------------------------------
*PLEASE NOTE*:
Due to Shabbat observance, the Shabbat edition of Daily Mitzvah (Maimonides) is sent on Friday. Shabbat Shalom!
----------------------------------------------------------------------

Cheshvan 24, 5766 * November 26, 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 85 of 339):

Postive Mitzvot 220, 218; Negative Mitzvah 358; Positive Mitzvah 219;
Negative Mitzvah 359
---------------------------------------------------------------------

Positive Mitzvah 220: "HaMefateh"

-Exodus 22:15 "If a man seduces a maiden..."

This Positive Mitzvah concerns the penalty and obligations of a man
who persuades a girl to transgress the Torah laws of proper marriage.

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

Positive Mitzvah 218: "HaOness"

-Deuteronomy 22:29 "And she shall be his wife"

A man who forcefully takes a girl as a wife without following
the Torah law for a proper wedding procedure is commanded to marry
that girl in the proper manner.

They must remain married for the rest of their lives (see Negative
Mitzvah 358).

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

Negative Mitzvah 358: It is forbidden to divorce a woman who was
taken forcefully as a wife

-Deuteronomy 22:29 "And she shall be his wife, because he
has humbled her, he may not send her away
as long as he lives"

A person who forcefully takes a woman as his wife is obligated to
show her respect and consideration.

The Torah commands him to stay married to her and he is forbidden
to divorce her (see Positive Mitzvah 218).

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

Positive Mitzvah 219: Staying married to a defamed wife

-Deuteronomy 22:19 "And she shall be his wife"

If a man accuses his wife of not conducting herself properly and,
therefore, wants to divorce her, the court must investigate his claim.

If his complaint is proven false, he is commanded to remain married
to her for the rest of their lives. It is hoped that he will appease
her and that she will forgive him. They will then put effort into
recreating a pleasant marriage together (see Negative Mitzvah 359).

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

Negative Mitzvah 359: It is forbidden to divorce a wife who has
been falsely accused of indecency

-Deuteronomy 22:19 "He may not send her away as long as he lives"

A person who defames his wife by accusing her of indecent behavior
must prove her guilty in Beit-Din.

If the accusation is proven to be false, the husband is obligated
to make amends to his embarrassed wife (See Positive Mitzvah 219).

The Torah commands him to stay married to her and never divorce
her. He should try hard to please her and make a happy home.

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"TODAY'S DAY": Shabbat, November 26, 2005

B"H

----------------------------------------------------------------------
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Due to Shabbat observance, the Shabbat edition of ''Today's Day'' is sent on Friday. Shabbat Shalom!
----------------------------------------------------------------------

Cheshvan 24, 5766 * November 26, 2005

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

Monday, Cheshvan 24 5704

Torah lessons: Chumash: Tol'dot, Sheini with Rashi.
Tehillim: 113-118.
Tanya: XXXI. Well-known (p. 587)...all the limbs...
(p. 591).

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. (1)

Footnote: 1. See Sivan 30.

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