Thursday, December 01, 2005

LESSONS IN TANYA: Friday, December 2, 2005

B"H

Kislev 1, 5766 * December 2, 2005

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

Today's Lesson:

Kuntres Acharon
Essay Four
---------------------------

Kabbalah explains that this refers to spiritual worlds, Supernal Sefirot ("emanations"), that first existed in one state of being and then in another.

The Sefirot in the former state of being - called the World of Tohu (lit., "Chaos") - underwent a "breaking of the vessels."

The World of Tikkun (lit., "Order") was then built.

The Sefirot comprise orot ("lights") and kelim ("vessels") that contain these lights.

The crisis in the World of Tohu occurred because the orot were so intense that the kelim were incapable of containing them.

As a result of this breakage, sparks of holiness descended within the kelipot.

These sparks are to be found in the Worlds of Beriah, Yetzirah and Asiyah in general, but particularly within the physicality of our world. It is the task of the Jew to sift this materiality by using it properly, in order to extract and refine these sparks, thereby elevating them to their original source in the World of Tohu.

This elevation in turn elicits a mighty downflow of Divine energy from Tohu, and from even higher than that level.

(Certain Divine Names, whose respective Kabbalistic meanings are signified by Hebrew letter-combinations, are related to this process of beirurim, the extraction and refinement of the sparks of holiness.

Thus the Name known as Ba'n is the source of the fallen holy sparks; the Name Ma'h is the power that extracts and elevates them; while the Name Sa'g is the original source of the World of Tohu.

When the extraction and elevation of the sparks deriving from the Name Ba'n is accomplished through the Name Ma'h, a lofty degree of Divine illumination is drawn down from the Name Sa'g, and is vested within the "capacious vessels" of the World of Tikkun.)

This extraction is for the most part accomplished through the performance of action-oriented mitzvot involving physical objects which derive their life-force from kelipat nogah, and which house the sparks of Tohu.

Performing a mitzvah with such objects disencumbers the hidden sparks of their corporeal husk and elevates them.

The seeking out of sparks, however, can also be accomplished through the study of Torah, as well as through prayer.

In the present essay the Alter Rebbe will explain the statement of Pri Etz Chayim that nowadays this "extraction" is mainly effected through prayer.

For prayer is uniquely able to draw down an infinite degree of G-dliness; prayer alone can bring about changes within the world, healing the sick and causing rain to fall.

In order for such a degree of G-dliness to be called down, there must first be an arousal initiated from below, an expression of man's ardent desire to be the recipient of Divine benefactions.

And if these benefactions are to flow from an infinitely high source, the plea that requests them must surge from a correspondingly deep source - "with all one's might," from the infinite depths of one's soul.]

To understand the statement in Pri Etz Chayim, (2) that in the contemporary period the refinement [of the sparks of Tohu] is primarily effected by prayer,

[As explained above, the task of sifting the materiality of this world and salvaging its hidden holy sparks is the ongoing mission of Jews living as souls within bodies in this physical world.

This is accomplished either

(a) through the performance of the action-oriented mitzvot which
entail the use of physical objects whose life-force derives
from kelipat nogah;
(b) through the audibly-articulated study of Torah subjects that
deal with physical matters;
(c) through prayer, a form of spiritual service through which the
Divine soul influences and refines the animal soul (whose
life-force derives from kelipat nogah) to the point that it
can attain a love of G-d.

As stated above, Pri Etz Chayim teaches that in these latter generations the extraction and elevation of sparks is effected primarily through prayer.]

Even though Torah study is superior to prayer:

[Torah study is (3) "equivalent to them all," to all the mitzvot, and higher even than (4) "concentration in prayer."

Why, then, is the extraction of the sparks of Tohu mainly accomplished in the present era through prayer?]

The explanation is, that through Torah and mitzvot additional light is drawn forth into Atzilut...

[Divine light is drawn forth into the various worlds either in accordance with (a) Sod Shoresh (lit., "the principle of the root"), the degree of revelation originally apportioned, or in accordance with (b) Sod Tosefet (lit., "the principle of addition"), depending on the spiritual service of mortals.

This additional measure of revelation is much greater than the base allocation.

Through Torah and mitzvot, as stated above, one draws down an additional measure of Divine illumination into the World of Atzilut.]

This means that through Torah study the [infinite] Ein Sof-light [is drawn] into the inner aspect of the vessels of [the Sefirot of] Atzilut. This is a drawing down of the Divine Intellect.

[Since Torah study involves mortal intellect, its heavenly echo calls forth a corresponding revelation of the Divine Intellect, which is the inward aspect of the Sefirot.]

Through mitzvah observance [the light is drawn] into the external aspect of the vessels, meaning Netzach - Hod - Yesod of the Ten Sefirot of Za (the six emotive attributes) of Atzilut.

[Za is a configuration (partzuf, lit., "countenance") which comprises a full complement of Ten Sefirot.

Into Netzach - Hod - Yesod, the lower Sefirot which which are "outside of the torso" (4) of Za and thus comprise its external aspect, the [infinite] Ein Sof-light is drawn down, by means of those mitzvot that are performed with man's power of action.

For this power is external to man's essence, just as Netzach - Hod - Yesod are external to Za.

The infinite lights from Divine Intellect that are drawn down by Torah and mitzvot are thus invested primarily in Atzilut.] (5)

They [later] only clothe themselves with diminished intensity in Beriah, Yetzirah and Asiyah, in the physical Torah and mitzvot in This World.

[The Divine Intellect that is drawn down into Atzilut is ultimately vested within the Torah of this world, while the Divine light which is drawn into the externality of the vessels of Za of Atzilut is vested within the mitzvot of this world.

The effect is thus strictly within the material aspect of the Torah and mitzvot of this world, but not within the materiality of the world itself.]

Prayer, however, calls forth the [infinite] Ein Sof-light into Beriah, Yetzirah and Asiyah directly, and not by means of mere enclothement, [as is the case with the study of Torah, where the Divine light is garbed in an entity which in turn is drawn down into this world.]

Rather, it is the actual light which modifies the state of created beings, so that [for example] the ill will be cured [through the petition of "Heal us" in the Shemoneh Esreh], and the rain from heaven will fall to the earth so that it becomes fertile and yields vegetation, (5) [in response to the prayer of the "Blessing of the Years."

These are changes effected within the actual physical world.]

This is not the case with Torah and mitzvot: no modification in the parchment [on which are inscribed the Biblical passages] of the tefillin results from their being placed upon head and arm, [notwithstanding the drawing down of Divine light and the subordination of mind and heart to the Divine Will.]

Even in the case of those mitzvot that are fulfilled through making [the object],

[Examples would be the writing of a Torah scroll or making a sukkah (according to the opinions that the actual construction of a sukkah is a mitzvah). (6)

Unlike tefillin, where the mitzvah is performed by wearing them and not by making them, these mitzvot are performed by modifying the relevant object.

Nevertheless] the change within the object is effected by man, and not by Heaven, as is the case with prayer,

[When an individual succeeds in bringing about a change in this world through prayer, e.g., the sick person becomes well, this change is ultimately brought about from above, not by the individual's prayer], for this calls forth the vivifying power from the Infinite One, blessed be He, Who alone is all-capable.

[It is only G-d who can effect a change such as this in our world, bringing about the cure or the productive rain.]

Therefore, calling forth the [infinite] Ein Sof-light into the lower world is impossible without the [prior] "elevation of mayin nukvin" specifically from below, [whereby the mortal recipient initiates an anticipatory "arousal from below" through his spiritual service during prayer.

As the Alter Rebbe will soon explain, since this entails an infinite degree of service on the part of man it is able to draw down an infinite response from above, reciprocating each individual's particular "arousal from below."]

This is not the case with the study of Torah, which [affects] Atzilut, for [the Torah] is united in any case with the Emanator.

[Since Torah study thus does not need to be drawn down below, there is no need for an "arousal from below."

As the Rebbe notes, "The Alter Rebbe now goes on to explain how this may be considered mayin nukvin, and what is its connection to the infinite light."]

The "elevation of mayin nukvin" in the mind and heart of man is [the love of G-d] in a state of boundless flames of fire, [and being boundless it relates to the infinite light]; it is described as me-odecha - [loving G-d "with all your might," (7) with each individual's capacity for infinitude.

Though man is inherently limited, and though, moreover, all of one man's might may be considered less than ultimate in another man, nevertheless, even this limited degree of "limitlessness" suffices] to arouse the [Divine] state of infinity.

[For the "arousal from below" need but resemble the response from above that it seeks to elicit.

If an "arousal from below" may truly be considered "infinite" relative to the particular individual's capacities, it suffices to draw down the infinite light from above.]

This is effected through the Gevurot (the attributes of severity) of [the Divine Name] Sa'g, which constitute the 288 sparks....

[The love and longing (ratzo) which a man experiences during prayer to the extent of me-odecha ("with all your might") are aroused by the Gevurot of Sa'g, the Divine Name that is the source of the 288 sparks of Tohu.

These sparks derive from the vessels of Tohu, whose Sefirot were originally in a state of infinite longing to become wholly one with G-d. This longing parallels the soul's love and longing for G-d to the point of me-odecha.]

For this reason worship is called (8) "life of the moment," for it is Malchut descending into Beriah, Yetzirah and Asiyah.

[As Rashi explains on the straightforward level of pshat, the Talmud calls prayer "life of the moment" (lit., "life of the hour") because people pray for health, peace and a livelihood - temporal things that are subject to the limitations of the passing moment.

Here the Alter Rebbe speaks of how these matters exist in their source, in the Supernal Sefirot.

In the worlds above, the Sefirah of Malchut is the source of time.

For it is the Sefirah of Malchut ("sovereignty") that reflects the relationship of the Infinite One to time - "He reigns, He reigned, He will reign," in the present, past and future.

This relationship is particularly evident as Malchut descends to animate the Worlds of Beriah, Yetzirah and Asiyah, for these worlds all exist in the category of time.

And because prayer draws down Divine energy into Beriah, Yetzirah and Asiyah through their source, the time-related Sefirah of Malchut, prayer is called "life of the moment."]

Torah [by contrast is called] (9) "eternal life," which [in terms of the Sefirot] is Za," for the 248 commandments of the Torah divide into the ten vessels of the Ten Sefirot of Za....

[For Za comprises Sefirot within the World of Atzilut, and as stated in Torah Or, at the end of Parshat Terumah, Za marks the conclusion of the infinite worlds, utterly transcending the Worlds of Beriah, Yetzirah and Asiyah.

Footnotes:

1. Bereishit Rabbah 3:9.
2. Note of the Rebbe: "Examine there, Shaar 1, ch. 7."
3. Peah 1:1.
4. From the Introduction to Tikkunei Zohar which begins, Patach
Eliyahu.
5. Cf. Yeshayahu 55:10.
6. The Alter Rebbe's Shulchan Aruch, beginning of sec. 641, and
sources cited there.
7. Devarim 6:5.
8. Shabbat 10a.
9. Note of the Rebbe: "As above: through Torah and mitzvot one
draws down the Divine Intellect (mochin) and so on, within the Ten
Sefirot of Za."

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Chanukah is just around the corner!

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DAILY MITZVAH (Maimonides): Friday, December 2, 2005

B"H

Kislev 1, 5766 * December 2, 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 91 of 339):

Negative Mitzvot 352, 347, 346
---------------------------------------------------------------------

Negative Mitzvah 352: Prohibition against an uncle-nephew
relationship

-Leviticus 18:14 "Do not act immodestly with your father's
brother"

It is forbidden to act immodestly with your father's brother
(your uncle).

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

Negative Mitzvah 347: Prohibition against marriage with a married
woman

-Exodus 20:13 "You shall not commit adultery"

A person is not allowed to act immodestly with another man's wife.

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

Negative Mitzvah 346: It is forbidden to come into physical
contact with a "Niddah"

Leviticus 18:19 "Do not come close to a woman who is a Niddah"

"Niddah" is a specific personal condition which can only apply
to a woman. A man is not allowed to have physical contact with
a woman who is considered "Niddah."

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

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"TODAY'S DAY": Friday, December 2, 2005

B"H

Kislev 1, 5766 * December 2, 2005

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

Sunday, Kislev 1, Rosh Chodesh* 5704

Torah lessons: Chumash: Vayeitsei, first Parsha with Rashi.
Tehillim: 1-9.
Tanya: To understand the (p. 601)...the Minor
Visage...(p. 603).

There were periods of time when R. Yekusiel Liepler, a chassid of the Alter Rebbe, Davened Shacharit, Mincha and Maariv one right after the other; there was no time for intervals.

*This day is celebrated by chassidim as marking the good health, in 5738 (1977), of the Rebbe.

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

Chanukah is just around the corner!

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http://www.Chanukah.org

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http://www.chabad.org/article.asp?AID=103839

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Wishing you and your family a Happy Chanukah!

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

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: Friday, December 2, 2005

B"H

Kislev 1, 5766 * December 2, 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, Kislev 1, 5766
Rosh Chodesh Kislev

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

• Rosh Chodesh Observances

Today is Rosh Chodesh ("Head of the Month") for the month of Kislev.

Special portions are added to the daily prayers: Hallel (Psalms 113-118) is recited -- in its "partial" form -- following the Shacharit morning prayer, and the Yaaleh V'yavo prayer is added to the Amidah and to Grace After Meals; the additional Musaf prayer is said (when Rosh Chodesh is Shabbat, special additions are made to the Shabbat Musaf). Tachnun (confession of sins) and similar prayers are omitted.

Many have the custom to mark Rosh Chodesh with a festive meal and reduced work activity. The latter custom is prevalent amongst women, who have a special affinity with Rosh Chodesh -- the month being the feminine aspect of the Jewish Calendar [http://www.chabad.org/1208].

Links: The 29th Day [http://www.chabad.org/2764]; The Lunar Files [http://www.chabad.org/1209]

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

• Winter

As per the Talmud, the month of Kislev marks the onset of the winter season in the Holy Land and is the third month of the "Season of the Rains."

Link: Winter [http://www.chabad.org/2669]

• Lubavitcher Rebbe's recovery (1977)

On the 1st of Kislev Chabad Chassidim gratefully and joyously commemorate the recovery, in 1977, of the Lubavitcher Rebbe, from a severe heart attack he suffered on Shemini Atzeret of that year.

Link: Illness and Challenge [http://www.chabad.org/62179] (from the timeline "biography of ideas" in Therebbe.org [http://www.chabad.org/therebbe/default.asp])

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

The voice is the voice of Jacob, but the hands are the hands of Esau.

- Genesis 27:22

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

Chitas and Rambam for today:

Chumash: Toldot, 6th Portion Bereishit 27:28-28:4 with Rashi
• English Text:
http://www.chabad.org/parshah/rashi/default.asp?tDate=12/2/2005&src=ds

Tehillim: Chapters 1 - 9
• Hebrew text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=12/2/2005&Lang=HEB
• English text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=12/2/2005

Tanya: Kuntres Acharon, beginning of Essay 4
• Lesson in Tanya:
http://www.chabad.org/dailystudy/tanya.asp?tDate=12/2/2005
• RealAudio:
http://www.chabad.org/dailystudy/audio.asp?what=tanya&tDate=12/2/2005&format=rm
• Windows Media:
http://www.chabad.org/dailystudy/audio.asp?what=tanya&tDate=12/2/2005&format=m3u

Rambam:
• Sefer Hamitzvos:
http://www.chabad.org/dailystudy/seferHamitzvos.asp?tDate=12/2/2005
• 1 Chapter: Chovel uMazzik Chap. 4
http://www.chabad.org/dailystudy/rambam.asp?tDate=12/2/2005&rambamChapters=1
• 3 Chapters: Issurey Bi'ah Chap. 13, 14, 2
http://www.chabad.org/dailystudy/rambam.asp?tDate=12/2/2005&rambamChapters=3

Hayom Yom:
• English Text:
http://www.chabad.org/dailystudy/hayomyom.asp?tDate=12/2/2005

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Chanukah is just around the corner!

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Wishing you and your family a Happy Chanukah!

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

Beitar Yeshiva Gedola

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Beitar Yeshiva Gedola

The YESHIVA GEDOLAH (Beis Medresh) �Beis Moshiach 770� of Beitar Illiet was very active last year in spreading the teachings of Chassidus and Hiskashrus to The Rebbe Shlita Melech HaMoshiach, with the residents of the City of Beitar and the surrounding area. The Yeshiva has announced its plans to expand soon. The Bochurim in shiur aleph and beis learn alongside Shluchim Bochurim and Kollel Yungeleit who are also Shluchim within the the Yeshiva. The Yeshiva is well known for warm, personal attention from the staff for each student, and excels in helping every student progress in learning, each according to his personal needs and level.

The good name of the Yeshiva has brought a lot of interest in the Yeshiva. The Yeshiva has place for a few additional bochurim Shiur Aleph and Beis. For details: Phone: (02) 580-770-6, e-mail: BMoshiach770@gmail.com or visit the website: www.BMoshiach770.com





Daily Sicha, 5766: For download

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Daily Sicha, 5766: For download

Homepage of Daily Sichos project
The staff of "the Daily Sicha" is pleased to announce that daily sicha clips, in Yiddish with Hebrew translation, in MP3 format, are now available to download from their website.  We urge all yeshivos, shuls, and Chabad centers around the world to join this project to broadcast a daily sicha of the Rebbe, to unite with chassidim around the world who have already joined this project.

 To download the sichos, click here. 
For more details: daily@sichos.com





The King's Army

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The King's Army

Group picture of the shluchim, yesterday outside 770.  




'3000 Shluchim In the Rebbe's Sanctuary'

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'3000 Shluchim In the Rebbe's Sanctuary'

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Israeli website YNET chose to place this group picture of the shluchim on its front page as "picture of the day".  The caption says:  "3000 shluchim of Chabad participated in a kinus hashluchim in New York. The shluchim were photographed in front of 770, the main sanctuary of the Lubavitcher Rebbe."  Viewers ranked this picture a 9 out of 10 in popularity.




ONCE UPON A CHASID: Digging For Noodles (Toldot)

B"H

Cheshvan 29, 5766 * December 1, 2005

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

Parshat Toldot
--------------

And the servants of Isaac dug in the valley, and they found a well of living water (Genesis 26:19)

If a person tells you, "I have toiled but I have not found" - do not believe him (The Talmud, Megillah 6b)

* * *

Digging For Noodles
-------------------

Rabbi Sholom DovBer of Lubavitch was deep in thought, struggling with some elusive idea deep in the recesses of his mighty mind. A bowl of soup had been set before him some time earlier, but the Rebbe was in another world; sharp lines of concentration plowed his forehead as he sat gazing into the bowl and slowly stirring the soup with his spoon.

The Rebbe's servant, who figured that the Rebbe must be searching for the egg noodles, exclaimed: "Rebbe, dig in further! The lokshen lies deeper down."

A wave of contentment passed over the Rebbe's tensed features. "Thank you," he said to his servant, "You have revived my soul..."

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

Chanukah is just around the corner!

Our extensive Chanukah website has how-to’s, stories, lessons, games and even recipes! It's sure to make your holiday more meaningful and insightful! All this at:

http://www.Chanukah.org

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http://www.chabad.org/article.asp?AID=103839

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Wishing you and your family a Happy Chanukah!

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

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GARDEN OF TORAH: Inwardness: The Path to Posterity (Toldot)

B"H

Cheshvan 29, 5766 * December 1, 2005

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

Parshat Toldot
--------------

Inwardness: The Path to Posterity
- - - - - - - - - - - - - - - - -

1. A Lasting Legacy

All of us want to be remembered. We want our lives to bring something lasting into the world. This is the message of Parshas Toldos: that a person can leave a legacy that will continue to thrive after his passing.

Our Rabbis offer two definitions of the word Toldos:

a) Progeny, this includes a person’s biological children and his “spiritual children,” i.e., individuals whom he has taught. Both types of children perpetuate a person’s influence.

b) The chronicles of one’s life and experiences. When a person’s life is filled with inner meaning, stories about his life provide inspiration for people in coming generations.

2. A Fountain of Inner Strength

With whom does the Torah choose to associate the message of Toldos? Yitzchak. Two things reflect the nature of Yitzchak’s Divine service: a) unlike his father Avraham, he never left Eretz Yisrael, and b) his efforts were focused on digging wells.

Avraham spread G-dliness in the lands in which he sojourned. He “proclaimed... to the entire world... that there is one G-d and it is befitting to serve Him. He would travel from city to city and from country to country, gathering people and proclaiming [G-d’s existence].”

Yitzchak, by contrast, never traveled outside the Holy Land, and even within Eretz Yisrael, we do not find many stories of his efforts to reach out to others. His Divine service had an inward focus.

This is reflected in his preoccupation with digging wells. Digging a well involves removing layers of earth to uncover hidden sources of life-giving water. Spiritually, “digging” refers to the work of reaching one’s G-dly core and tapping it as a source of inner strength. Each of us has a neshamah which is “an actual part of G-d;” every entity is maintained by a G-dly spark. Yitzchak’s goal was to activate these inner potentials, bring them to the surface and, use them to initiate positive change.

In this manner, the awareness of G-d becomes an integral part of one’s life. It does not remain dependent on the teachings of others, but comes from one’ s own insight. This in turn enables one to realize the G-dliness present in every element of existence.

In this context, our Sages interpret the verse, “Dwell in this land,” as “Cause the Divine Presence to rest in this land” — help the world manifest its G-dly core.

3. Inwardness Which Leads Outward

This is surely a worthy path of Divine service, but why is it associated with the name Toldos, which means “progeny”? It would seem more appropriate to associate the concept of Toldos with the Divine service of Avraham, for he actively sought to communicate the awareness of G-d to others.

By naming this reading Toldos, our Rabbis underscore the fact that the inwardness of Yitzchak also produces “progeny.” Yitzchak’s Divine service and the positive influence it generated attracted the attention of others and motivated them to follow his guidance. In this vein, our Torah reading relates that Avimelech, king of the Philistines, and Phicol, his general, came to visit Yitzchak and told him: “We have seen that G-d is with you.”

Yitzchak’s Divine service brought them to a recognition of G-d’s active presence in the world. Indeed, the awareness inspired by Yitzchak was more permanent than that generated by Avraham, for it came from the people themselves. Yitzchak’s internalized bond with G-d inspired the people around him to perceive G-d’s influence.

4. To Communicate to Our Children

In the most complete sense, our desire to be remembered is focused on our children. We want them to continue and further our principles and values. And here a difficulty arises: Yitzchak’s children were Esav and Yaakov. Yaakov indeed perpetuated and enhanced Yitzchak’s Divine service. Esav, however, rejected Yitzchak’s path entirely. Moreover, this difficulty is compounded by the fact that a major portion of the Torah reading concerns itself with Esav. Indeed, on the phrase “And these are the toldos of Yitzchak,” the Midrash states that the word toldos refers specifically to Esav.

Although Esav’s conduct did not openly demonstrate that he was Yitzchak’s son, the connection nevertheless existed. This is reflected by our Sages’ statement that Esav’s head was buried “in the bosom of Yitzchak his father.” Similarly, our Sages explain that, in contrast to Yishmael, who is not considered an heir of Avraham, Esav is considered one of Yitzchak’s heirs. For the home of Esav’s soul, his head, contained powerful divine sparks associated with Yitzchak.

For this reason, Yitzchak desired to give his blessing to Esav rather than to Yaakov. As a father, Yitzchak was constantly struggling to motivate Esav to live up to his spiritual potential, and he thought that granting these blessings to him would further this purpose.

The pattern which G-d invested in the world, however, is that Esav will not uncover his spiritual potential independently. Instead, it is Yaakov — and his descendants — whose Divine service reveal this resource. This is reflected in the labors of the Jewish people in the present exile, identified as “the exile of Edom (Esav)” — to uncover the spiritual potential which Esav possesses.

The final consummation of these efforts will come in the Era of the Redemption, when “deliverers will go up to Mount Zion to judge the mountain of Esav, and the sovereignty will be G-d’s.” At that time, the powerful spiritual energies which Esav possesses will surface and be given appropriate expression.

5. A Source of Light for All Mankind

Our Sages relate that in the Era of the Redemption, Jews will praise Yitzchak, telling him: “You are our Patriarch.” For in that era, the inward thrust of Yitzchak will permeate all existence. “The occupation of the entire world will be solely to know G-d. The Jews will be great sages and will know the hidden matters, attaining an understanding of their Creator to the [full] extent of mortal expression.”

Although all Jews will then live in Eretz Yisrael, they will — as their ancestor Yitzchak did — influence mankind as a whole, motivating all to seek G-dly knowledge. “And it shall come to pass in the end of days that the mountain of G-d’s house will be established on the top of the mountains.... and all the nations shall flow unto it. Many people shall say: ‘Come let us ascend the mountain of G-d... and He will teach us of His ways.’ ” May this take place in the immediate future.

(Adapted from Likkutei Sichos, Vol. XV, p. 191ff; Vol. XXV, p. 123ff)

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

Chanukah is just around the corner!

Our extensive Chanukah website has how-to’s, stories, lessons, games and even recipes! It's sure to make your holiday more meaningful and insightful! All this at:

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Wishing you and your family a Happy Chanukah!

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

Published and Copyrighted © by
Sichos In English
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FRIDAY NIGHT FOR YOUNG PEOPLE: Jacob and Esau (Toldot)

B"H

Cheshvan 29, 5766 * December 1, 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 Toldot
--------------

Jacob and Esau
- - - - - - - -

"Um, Mr. Benson can I talk to you, please?" Ben Cohen said to his Jewish Studies teacher one day after school.

"Yes, Benny" the teacher said with a smile. "What's been bothering you?"

"I have been wanting to talk to you about this for a long time".

It was nearly the end of the first term of the school year and Ben Cohen had had enough, he felt he must do something. He really wanted to study but he found that every lesson his mind would just go elsewhere. So he finally decided to approach a friendly teacher and discuss the issue.

"When I am sitting in class my mind just starts to wander" I do try to concentrate, but I think it is in my nature that I can't study"

Mr. Benson listened patiently as Ben spoke. "Hmm...yes...hmm...yes" and nodding every so often.

"I do try to concentrate, but I think it is just in my nature that I can't study" Ben repeated.

Mr Benson thought for a bit and then said "you know, Ben, the Torah tells us about Jacob and Esau. They say that Jacob was a very nice boy, he always got good marks in his tests and every one was always very proud of him, he was one of those naturally good boys".

"Yeh," Ben thought, "I wish I was like that."

"But Esau was, as the Torah puts it, 'a man of the field', he wasn't one of those naturally good boys, when he would sit in class his mind would wander he would even sometimes get into real trouble"

"Sounds like me" Ben unhappily thought to himself.

"But the interesting thing is" Mr. Benson said, "The Rabbis tell us that Esau really had a very great potential. In some ways even greater than Jacob. The problem was that he let his bad inclination get the better of him".

Mr. Benson paused, wondering if Ben's parents would complain to the headmaster that he had compared their son to Esau.

"So I think that the lesson we can learn from this is that when we find it hard sometimes to study and do good things, this is a message to tell us that the greater the challenge, the greater the goodness that can be achieved through facing up to it, and conquering it!"

"I won't be like Esau" Ben thought, "I won't let the challenge beat me". "Thanks, Mr. Benson!" he said, smiling. "I'll try my best!"

Mr. Benson was most relieved. It didn't seem that the boy would complain to his parents. He might even improve in class. And be like Jacob.

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

Chanukah is just around the corner!

Our extensive Chanukah website has how-to’s, stories, lessons, games and even recipes! It's sure to make your holiday more meaningful and insightful! All this at:

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http://www.chabad.org/article.asp?AID=103839

Send Chanukah Greeting Cards to friends and family:

http://www.chabad.org/225487

Wishing you and your family a Happy Chanukah!

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

By Dr. Tali Loewenthal, Director of Chabad Research Unit, London

Brought to you by Chabad.org

For more Parshah study, please visit:

http://www.chabad.org/parsha

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FOR FRIDAY NIGHT: The Struggle Within (Toldot)

B"H

Cheshvan 29, 5766 * December 1, 2005

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

Parshat Toldot
--------------

The Struggle Within
- - - - - - - - - -

Jewish teaching sees the life of the individual as expressing an inner struggle. One part of the person relates to Nature - untamed, uncontrolled, like natural forests and unclaimed fields. The other part has a Divine quality, expressing G-d Who created Nature in order to make it His dwelling.

The untamed aspect is called the Natural Soul, or the Animal Soul. Sometimes the Sages describe it as the 'Evil Desire'. The problem is that much of the time it does not appear as evil, just as free and unrestrained: natural. The Divine quality is known as the Divine Soul, the spark of G-d within the person. It is sometimes called simply the 'Good Desire'. These two forces within person, the Natural Soul and the Divine Soul, struggle together. Each soul tries to dominate the day to day life of the individual: what one thinks about, what one says and above all what one actually does. But the Divine Soul is seeking not just to win the immediate battle. Its goal is to transform the Natural Soul, to tame it, to reveal its tremendous potential for good.

The relationship of these two dimensions in a person's life is described in the Sedra [1], in the account of Jacob and Esau. For everything related in the Torah is not only telling us our history, but also our spiritual psychology. Every event described in the Torah took place thousands of years ago, and is also repeated in some form within the life of each person.

Esau was born first. The Natural Soul has, as it were, the first claim on our consciousness. Our earliest needs relate to the needs of the Natural Soul and the body: food, physical comfort. Esau grew up to be a man of the field, a hunter.

The Torah tells us that when Jacob was born his hand was holding the heel of Esau. Jacob, the Divine Soul, is trying to transform Esau. Jacob grew up to be a man 'who dwelt in tents'. The Sages tell us this expresses not just the concept of civilization, but of study. G-d reveals His Will and Wisdom through teachings, which today are expressed in thousands of volumes of explanations of the Torah. Our ancestor Jacob was a scholar, and knowledge leads to action.

Isaac, the father of the two men, told his son Esau to go out to the field and hunt in order to prepare some tasty food. Their mother Rebecca told Jacob that this command concerns him: Jacob, rather than Esau, should bring the tasty food to Isaac. It was not enough for Jacob the scholar simply to dwell in the tent of Torah, studying. He has to get up and seek to change the world.

The effect of this attempt is that Jacob receives the blessing from Isaac: a beautiful blessing about the dew of heaven and the fullness of the earth. The Sages tell us that this blessing has a metaphorical meaning, expressing wisdom, and also a literal meaning: physical abundance. For the Jew does not have to renounce the world: his or her goal is to make the abundant and wholesome world into a dwelling for G-d.

The fulfillment of this goal will be with the coming of the Messiah, when both aspects of Isaac's blessing will be realized: the physical abundance and comfort, and the knowledge of G-d which will fill the world [2].

Footnotes:

1. Genesis 25:19-28:9.
2. Based freely on the Lubavitcher Rebbe's Likkutei Sichot, vol. 5, p.416.

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

Chanukah is just around the corner!

Our extensive Chanukah website has how-to’s, stories, lessons, games and even recipes! It's sure to make your holiday more meaningful and insightful! All this at:

http://www.Chanukah.org

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http://www.chabad.org/article.asp?AID=103839

Send Chanukah Greeting Cards to friends and family:

http://www.chabad.org/225487

Wishing you and your family a Happy Chanukah!

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

By Dr. Tali Loewenthal, Director of Chabad Research Unit, London

Brought to you by Chabad.org

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

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CHASSIDIC DIMENSION: The Dual Service of Yitzchak (Toldot)

B"H

Cheshvan 29, 5766 * December 1, 2005

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

Parshat Toldot
--------------

The Dual Service of Yitzchak
- - - - - - - - - - - - - - -

The Torah portion of Toldos begins by stating: “These are the chronicles of Yitzchak, son of Avraham. Avraham was Yitzchak’s father.” Our Sages inform us that the verse repeats “Avraham was Yitzchak’s father,” to tell us that Avraham and Yitzchak were similar.

The similarity between Avraham and Yitzchak is a bit difficult to understand in light of the fact that the spiritual service of the former involved the attribute of love (“Avraham who loves Me” ) while the service of the latter was performed in awe and fear of G-d (the “fear of Yitzchak” ).

More perplexing is the fact that with regard to Yitzchak we find two seemingly opposite aspects. While on the one hand his spiritual service was that of awe and fear, his very name denotes joy and laughter. His physical life as well was extremely bountiful — “He prospered mightily until he was tremendously wealthy.”

This anomaly might be explained by the fact that although the spiritual service of Avraham and Yitzchak were entirely dissimilar — one serving out of love and the other out of fear — the difference existed only in the primary aspect of their service; they were not one-dimensional. Thus Avraham also served with awe, while Yitzchak’s spiritual service also contained love.

While this is indeed the case, Yitzchak’s very name is that of joy and laughter, so we must perforce say that these attributes were fundamental to his service.

How can this be?

One of the differences between love and fear is that love involves the attachment of the lover to the object of his love. Hence the individual who loves is not nullified before that which he loves; quite the contrary, he feels and is aware of himself, and senses that through his love he comes closer to his beloved. But a person is nullified before that of which he is in awe.

An example would be the relationship of a child and his parent, and a servant and his master. The child’s relationship to his parent is mainly one of love. This causes him to be drawn to his parent.

The relationship of a servant to his master is primarily one of awe and fear. This brings a feeling of self-abnegation and insignificance before his master, and an acceptance of his master’s yoke.

The same is true with regard to divine service. The relationship of the Jewish people to G-d is both that of children and servants — “You are children unto the L-rd your G-d,” “They are My servants.” Contemplating one’s closeness to G-d (“You are our Father” ) arouses and reveals one’s love for Him; contemplating that He is our King arouses and reveals a feeling of awe and self-abnegation.

The ultimate purpose of awe, however, is not to generate a feeling of insignificance. Rather, because one feels oneself to be unimportant in and of oneself, one is better able to draw close to G-d.

In fact, a person can come even closer to G-d through awe than he can through love. For since love implies a continued awareness of self, and mortal man is necessarily limited, his closeness to G-d must be limited as well. It is only when a person nullifies himself through awe that he becomes able to receive a measure of G-dliness that transcends his human limitations.

The same is true with regard to Yitzchak. His spiritual service of awe and fear served as a prelude to the true and unlimited happiness, joy and closeness to G-d that can best be realized through self-effacement.

Thus, although the spiritual service of Avraham and Yitzchak were externally dissimilar, at their core they were essentially the same — a coming ever closer to G-d.

(Based on Likkutei Sichos, Vol. XXX, pp. 103-107.)

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

Chanukah is just around the corner!

Our extensive Chanukah website has how-to’s, stories, lessons, games and even recipes! It's sure to make your holiday more meaningful and insightful! All this at:

http://www.Chanukah.org

Tip: Join a public menorah lighting or Chanukah event in your area too!

http://www.chabad.org/article.asp?AID=103839

Send Chanukah Greeting Cards to friends and family:

http://www.chabad.org/225487

Wishing you and your family a Happy Chanukah!

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

© Copyright
Kehot Publication Society
770 Eastern Parkway / Brooklyn, New York 11213
(718) 774-4000 / FAX (718) 774-2718
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Brown-Driver-Briggs Lexicon is finally here!

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