Thursday, December 08, 2005

LESSONS IN TANYA: Friday, December 9, 2005

B"H

Kislev 8, 5766 * December 9, 2005

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

Today's Lesson:

Kuntres Acharon
(Middle of Essay Four)
----------------------

But let us understand how an etrog, which derives from the 288 sparks that have not yet been purified, and so too the parchment scroll of the tefillin, upon which the Torah passages are inscribed, can elicit light into the vessels of Zu'n of Atzilut, that have already been purified and rectified through the [purifying] Name Ma'h, so that they are a state of G-d-liness.

[As explained earier, since this physical fruit derives its life-force from kelipat nogah, it contains some element of the 288 sparks of Tohu which have not yet been elevated to Divinity.]

The analogy for this is the process of sowing and planting.

The seed stimulates the power of growth within the soil, which is G-d's command, (51) "Let the earth sprout forth ... fruit trees..."

[The actual growth is not from the seed but from the power of growth (as explained above in Epistle XX).

The seed merely serves as an "arousal from below," stimulating the particular aspect of the power of growth that finds expression within it.

After the seed decomposes, this particular power becomes incorporated within the universal power of growth that is found in the ground.

It then stimulates the power of growth within the earth to produce the same sort of fruit tree as the seed that was implanted.

The essence of the power of growth is the Divine decree, "Let the earth sprout forth...," which is the ultimate source of all vegetative growth.

The G-d-given ability of the seed to rouse the power of growth acts] through the elevation of mayin nukvin to its source.

[The seed, whose source is within the power of growth, serves as an "arousal from below," from the recipient below to the benefactor.

Although the seed that is planted can in no way compare to the power of growth, it can nevertheless arouse this power, for this is its source].

In this manner the parchment [of the tefillin] and the etrog [of the "Four Species"] arouse unto the loftiest of levels; this is the Name Sa'g which precedes [and transcends] the shattering of the vessels, and which is the very essence of the lights of Adam Kadmon.

[As explained above, Adam Kadmon is the first visage and thought of the infinite light as it encompasses all of creation.

Here is to be found the essence of the visage and not merely a radiation. Thus, the Divine Name Sa'g relates to the essence of the illuminations of Adam Kadmon], and not merely a reflection, as is the Name Ma'h which issues from the "forehead".

[All this is accomplished through the actual performance of the commandments of the tefillin and the etrog].

Similarly the study and careful examination of their laws, [the laws regulating these mitzvot, arouses the Chochmah - Binah - Daat of the Ten Sefirot of the vessels of Zu'n, and so upward to the greatest heights, including Chochmah - Binah - Daat of Sa'g of the inner dimension of Adam Kadmon issuing through the "eyes" [of Adam Kadmon].

["Eyes", signifying sight, denote an inner and essential level of Divinity, unlike the external aspect denoted by "forehead."

In summary, practical mitzvot performed with physical objects arouse their source unto the loftiest of levels, unto the Divine Name Sa'g, the level that transcends the "breaking of the vessels."

This is also true with regard to studying the laws of these mitzvot; study likewise effects an elevation to this lofty level, for the study of a mitzvah is likened to its actual performance.

What, however, happens when one studies the laws of prohibitory commands?

One cannot say that this study too is regarded "as if he performed them."

Particularly so, with regard to those instances that do not occur in practice at all.

For with regard to those that can occur, we at least say that (52) "if one remains passive and does not transgress, he is rewarded as if he had performed a positive command."

However, when the relevant opportunity does not occur at all, this obviously does not apply.

Yet despite all this, it was stated above that one should study the laws to an even greater extent than one studies the order of Hishtalshelut, even though a study of the latter leads to a love and fear of G-d!

The Alter Rebbe now addresses this issue, explaining that there is a certain aspect of Torah study that is common to both positive and negative commandments:

Simply studying a subject, even if it has no practical application, binds the individual to Supernal Wisdom, inasmuch as this is the source from which all the detailed laws emanate].

All the foregoing, [i.e., as to how through observing the practical mitzvot and studying their laws one attains to the Divine Name Sa'g that transcends the "breaking of the vessels," concerns positive commandments, but not, it would seem, the study of particulars of the prohibitions, particularly those that do not occur in practice at all, [for in these cases we cannot even state that "if one remains passive and does not transgress, he is rewarded as if he had performed a positive command,"] for example the detailed laws of pigul and the like, [which presently have no practical application.

Why should these laws too be studied extensively, and in fact even more than one studies the order of Hishtalshelut, which can rouse one to a love and awe of G-d?

Footnotes:

51. Bereishit 1:11.
52. Kiddushin 39b.

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DAILY MITZVAH (Maimonides): Friday, December 9, 2005

B"H

Kislev 8, 5766 * December 9, 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 98 of 339):

Negative Mitzvot 181, 182, 184, 185, 183
---------------------------------------------------------------------

Negative Mitzvah 181: It is forbidden to eat "Terefah"

-Exodus 22:30 "Neither shall you eat any meat that is torn
in the field"

An animal that is attacked and killed by another animal is called
a "terefah".

If it suffered a serious wound, we are forbidden to eat from
its meat, even though it continues to live and is then slaughtered
properly.

The same idea applies to an animal which suffers other serious
wounds. If they are likely to cause the animal's death, it is
considered terefah and may not be eaten, even if it is slaughtered
properly.

There are other instances where an animal may be considered
terefah and this Negative Mitzvah also forbids eating from them.

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

Negative Mitzvah 182: It is forbidden to eat meat that has been
cut from a living animal

-Deuteronomy 12:23 "And you may not eat the life with the meat"

We are forbidden to cut a limb or flesh off of a living animal
and then eat it.

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

Negative Mitzvah 184: It is forbidden to eat blood

-Leviticus 7:26 "You shall not eat any blood"

We are forbidden to eat any blood.

When an animal is slaughtered, its blood is poured away.

Afterwards, we must soak and salt the meat. This process drains
the blood which is in the meat. After the meat is soaked and
salted it is considered properly "koshered" and fit to eat.

Do you know that even eggs may have blood stains?

It is necessary to check eggs before eating or cooking them.

If blood spots are found, and cannot be removed, we should throw
out the egg.

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

Negative Mitzvah 185: It is forbidden to eat "Chelev"

-Leviticus 7:23 "You shall eat no fat of an ox, or sheep, or goat"

There are certain parts of a kosher animal which we are not
allowed to eat.

This Negative Mitzvah concerns the "chelev" or "hard fat" of the
animal.

We are forbidden to eat the chelev. The chelev was part of the
sacrifices that were offered in the Beit HaMikdash.

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

Negative Mitzvah 183: It is forbidden to eat the "Gid-HaNasheh"

-Genesis 32:33 "Therefore the children of Israel shall not eat
the sinew of the thigh-vein"

When Jacob fought with the angel, (see Genesis 32), the angel
pushed his hip out of place.

Despite this wound, Jacob continued his battle with the angel
and forced the angel to admit defeat.

This Negative Mitzvah commemorates that victory.

On the hind part of an animal, there is a large main nerve running
down the back of its leg. This is called the Gid-HaNasheh.

Before we eat meat from this part of the animal, we must remove
that nerve. Since it is difficult to do this, many Jews avoid
eating the meat that comes from that area.

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"TODAY'S DAY": Friday, December 9, 2005

B"H

Kislev 8, 5766 * December 9, 2005

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

Sunday, Kislev 8 5704

Torah lessons: Chumash: Vayishlach, first Parsha with Rashi.
Tehillim: 44-48.
Tanya: We must understand (p. 611)...and the like.
(p. 613).

Man should ponder thoughtfully how great are the kindnesses of the
Creator: Such a puny insignificant being, Man, can bring great delight to the "Greatest of all great"' of Whom it is written, "There is no delving into His greatness."

Man ought therefore always be inspired, and perform his Avoda with an eager heart and spirit.

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Compiled and arranged by the Lubavitcher Rebbe in 5703 (1943) from the talks and letters of the Previous Lubavitcher Rebbe. Note: day of week and Torah lessons indicated are from 5703 (1943).

For a glossary of terms used in "Today's Day" please click here:
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TODAY IN JUDAISM: Friday, December 9, 2005

B"H

Kislev 8, 5766 * December 9, 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 8, 5766

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

A person's animal self is concerned only with its own needs, while his G-dly soul seeks the good of its fellow. So when two Jews get together, the result for both is two G-dly souls against a single animal soul.

- Rabbi DovBer of Lubavitch

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

Chitas and Rambam for today:

Chumash: Vayeitzei, 6th Portion Bereishit 31:17-31:42 with Rashi
• English Text:
http://www.chabad.org/parshah/rashi/default.asp?tDate=12/9/2005&src=ds

Tehillim: Chapters 44 - 48
• Hebrew text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=12/9/2005&Lang=HEB
• English text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=12/9/2005

Tanya: Kuntres Acharon, middle of Essay 4
• Lesson in Tanya:
http://www.chabad.org/dailystudy/tanya.asp?tDate=12/9/2005
• RealAudio:
http://www.chabad.org/dailystudy/audio.asp?what=tanya&tDate=12/9/2005&format=rm
• Windows Media:
http://www.chabad.org/dailystudy/audio.asp?what=tanya&tDate=12/9/2005&format=m3u

Rambam:
• Sefer Hamitzvos:
http://www.chabad.org/dailystudy/seferHamitzvos.asp?tDate=12/9/2005
• 1 Chapter: Rotseah uShmirat Nefesh Chap. 3
http://www.chabad.org/dailystudy/rambam.asp?tDate=12/9/2005&rambamChapters=1
• 3 Chapters: Ma'achalot 'Asurot Chap. 11, 12, 13
http://www.chabad.org/dailystudy/rambam.asp?tDate=12/9/2005&rambamChapters=3

Hayom Yom:
• English Text:
http://www.chabad.org/dailystudy/hayomyom.asp?tDate=12/9/2005

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GARDEN OF TORAH: Yaakov's Journey: Transition, Challenge, and Achievement (Vayeitzei)

B"H

Kislev 7, 5766 * December 8, 2005

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

Parshat Vayeitzei
-----------------

Yaakov's Journey:
Transition, Challenge, and Achievement
- - - - - - - - - - - - - - - - - - - -

1. From Eretz Yisrael to Charan

We all live in several environments. Some of these — like our homes, our workplaces, and the social environments we create — are within our sphere of influence. They are small systems, and the contribution each person makes clearly affects them.

On the other hand, there are also larger environments — our community, the country in which we live, the world at large — where our influence is not felt as strongly. On the contrary, these environments often force us to adjust.

Parshas Vayeitzei focuses on the transition from one environment to another, and the changes this brings about in a person’s conduct. Vayeitzei means “and he went out,” and the reading describes how Yaakov departed from Eretz Yisrael and went to Charan, an alien environment. The Hebrew word Charan is associated with anger, and thus our Sages interpret this name as referring to the arousal of G-d’s anger.

There are three dimensions to Yaakov’s stay in Charan:

a) He was confronted by a personal challenge. In the company of Lavan and others like him, he had to struggle to maintain his virtue.

b) He built his family. During his stay in Charan, he married and fathered twelve of his thirteen children. Despite the influences that prevailed in the community at large, Yaakov infused his family with the spiritual heritage received from Avraham: “to keep the way of G-d and to implement righteousness and judgment.” In doing so, he established the Jewish modus vivendi for all time.

c) He elevated the environment of Charan, lifting up the G-dly sparks enclothed in that land’s material substance. This was reflected by his acquisition of Lavan’s sheep and the great wealth which he amassed.

2. Extending the Sphere of Holiness

Each of these endeavors required unique spiritual powers. By overcoming the personal challenges posed by his surroundings, Yaakov showed the infinite power of the G-dly soul: even a hostile environment cannot prevent its expression. By raising a family, he extended his circle of influence, enabling it to encompass others.

Yaakov’s acquisition of wealth — and the refinement of the environment it symbolizes — represents a far greater extension. The material possessions acquired by Yaakov were not, by nature, holy. On the contrary, without Yaakov’s influence, Charan and all of its elements aroused G-d’s anger. By elevating them, Yaakov was thus working to fulfill the purpose of creation, showing how even the lowest dimensions of existence can be transformed into a dwelling for G-d.

Since Yaakov and his family shared an inherent connection to holiness, the fact that they were able to maintain this connection despite the challenges of a foreign environment, although a worthy attainment, cannot be considered an accomplishment of their own. The refinement Yaakov brought about in Charan, by contrast, was his own achievement, one which changed the nature of his environment.

In this manner, he set a pattern for his descendants, demonstrating how they would become G-d’s partner in creation. They would journey throughout the world uncovering the spiritual potential invested in the different elements of existence, revealing that “everything that the Holy One, blessed be He, created in His world, He created solely for His glory.”

3. Kindness, Might, and Beauty

These efforts distinguish the Divine service of Yaakov from that of his forebears, Avraham and Yitzchak. Our Rabbis have identified Avraham’s service with the attribute of kindness (chesed), Yitzchak’s with might (gevurah), and Yaakov’s with beauty (tiferes).

Chesed reflects a thrust outward; the person gives generously, without considering whether the recipients are worthy or not. Thus Avraham showered kindness on people “who bowed down to the dust on their own feet.” But the fact that this generosity is given indiscriminately allows for the possibility that it will not change the inner nature of the recipients. For this reason, although Avraham lived among the Canaanites for decades, and they recognized him as “a prince of G-d,” they did not alter their conduct.

Gevurah is directed inward. As our Sages commented: “Who is a mighty man? One who conquers his natural inclination.” Inner-directed activity produces change, but that change is primarily within oneself. Although this inner light also radiates outward and inspires others, in the final analysis, each person must elevate himself, and thus gevurah will not affect those resistant to change. Therefore Yitzchak lived only in the Holy Land; he could not relate to life outside the realm of holiness. Even in Eretz Yisrael, he had contact with far fewer people than did his father.

In Kabbalistic texts, it is explained that Yaakov’s attribute, tiferes, beauty, comes from a fusion of chesed and gevurah. For neither a single motif, nor its opposite, is beautiful. Beauty comes from the fusing of different and even opposite tendencies. This reflects the influence of the Ein Sof, an infinite quality.

Similarly, Yaakov is identified with the quality of Truth. For Truth has a dimension that transcends mortal limits, being above all possibility of change or interruption. With Truth, one can reach out and change environments, for nothing can oppose Truth.

Thus Yaakov is described as receiving “a heritage that has no boundaries,” and is given the blessing: “And you shall spread out eastward, westward, northward, and southward.” For as evidenced by his journey to Charan (and later to Egypt), he was able to elevate even foreign settings.

4. “The Deeds of the Patriarchs are Signs for Their Descendants”

Yaakov’s journey to Charan serves as an analogy for the descent of our souls into our bodies. In the spiritual realm, our souls experience direct revelations of G-dliness. Nevertheless, they “go out” from that realm and descend into bodies to live in this material world. Following the pattern set by our Patriarch Yaakov, every soul confronts the challenge of physical existence.

As a person matures, he establishes a family, creating an environment in which his values are expressed. Similarly, through contact with the world at large, he refines and elevates the G-dly life-force invested in creation.

This pattern is also reflected in the exiles of the Jewish people at large. Our people have been forced to leave the holiness of Eretz Yisrael and journey among the nations. Throughout the centuries, despite the challenges presented by the societies in which we dwelt, we have held true to our spiritual heritage, have maintained a tradition of family life, and have elevated the material substance of the world, showing how it is G-d’s dwelling.

5. Exile is only Temporary

On the way to Charan, Yaakov experienced a vision of G-d in which G-d promised him: “I will return you to this soil.” This indicates that Yaakov’ s mission (to go to Charan) and the mission of the Jewish people at large (to make the world a dwelling for G-d) are not ends in themselves. Yaakov was not intended to stay in Charan forever, and our exile too will come to an end. For every Jew’s true place is in Eretz Yisrael.

This is no longer a dream, but a reality that is becoming manifest. To borrow an expression from the Previous Rebbe: “There is nothing left to do. The coat is already sewn. We have even polished the buttons.” We are on the threshold of the Redemption, and indeed are crossing that threshold. Soon Mashiach will lead every Jew out of exile and back to our Holy Land.

(Adapted from Likkutei Sichos, Vol. X, p. 88ff; Vol. IX, p. 26ff; Vol. XV, p. 231ff, 243ff; Sefer HaSichos 5748, p. 125ff)

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ONCE UPON A CHASID: Curious Headgear (Vayeitzei)

B"H

Kislev 7, 5766 * December 8, 2005

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

Parshat Vayeitzei
-----------------

..And the toil of my hands (Genesis 31:42)

If of the toil of your hands you eat, fortunate are you... (Psalms 128:2)

"The toil of your hands" should be invested in earning a living - leave your head free for more worthy pursuits. (chassidic saying)

* * * *

Curious Headgear
----------------

A chassid of Rabbi Sholom DovBer of Lubavitch opened a plant for the manufacture of galoshes. Soon his every waking hour and thought was completely occupied in his new and flourishing business.

Said the Rebbe to him: "To insert one's feet into galoshes is a fairly common practice; but a head in galoshes...?"

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FRIDAY NIGHT FOR YOUNG PEOPLE: Ladder (Vayeitzei)

B"H

Kislev 7, 5766 * December 8, 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 Vayeitzei
-----------------

Ladder
- - - -

"And this is my bedroom," Ben said, pointing to the 'neatest' room in the house.

It was a Sunday afternoon and Ben had decided to show his best friend Adam around his new home. His family had moved here two weeks ago.

"What is that on the ceiling?" asked Adam, pointing to what looked like a complicated wooden contraption attached to the ceiling.

"Oh, that" said Ben, looking up, "that is the attic. There's a trap-door and when we open it a ladder comes down".

"Does some one sleep there?" Adam asked.

"Not really" Ben said. "My parents use it to store things, and whenever they need something from there, we pull that wooden handle and a ladder comes down, and the trap-door opens. Then I climb up and I pass the things down to my brother who then gives them to my mother".

"That's pretty cool" Adam said, "that is just like the Ladder in Jacob's dream".

"It's in this week's Sedra, how he went to sleep and he saw this big ladder reaching from earth to heaven, and there were angels first going up the ladder and then coming down, and Mr. Benson said that the reason why the angels went up first is because they are like our prayers, first we pray and then G-d answers us".

"Yeh, that is just the same" Ben said. "Because first I go up the ladder like the prayers, and then I pass the boxes down which are like the answers to our prayers".

"And the door is always there ready for us to open when ever we want to pray, all we have to do is just reach out and"

"Beennn! It's supper time!" they could hear Bens mother calling

"I guess that is the first prayer answered," Bed said. "I was pretty hungry!"

"Me too" Adam said. "By the way do you have an X-Box up there? I have always been praying for one"

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

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FOR FRIDAY NIGHT: Keeping One's Balance (Vayeitzei)

B"H

Kislev 7, 5766 * December 8, 2005

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

Parshat Vayeitzei
-----------------

Keeping One's Balance
- - - - - - - - - - -

The relationship of the individual with other people often demands a special skill: keeping one's balance. There are my needs and the needs of others. There are personal points of stringency; and there are universal imperatives. This point is brought out in the discussion by the Sages of an intriguing feature of this week's Sedra [1].

The Sedra tells of Jacob's marriages, to the two daughters of his uncle Laban. Jacob offered to work for Laban without pay for seven years. Then he would marry Rachel, the younger daughter. At last came the wedding night; but Laban cheated him and gave him the older Leah instead. When Jacob discovered what had happened and complained, Laban gave the excuse that the older girl had to be married off before the younger.

What should Jacob do? Laban suggested that after the week of festivities for Leah's wedding, there should be another marriage ceremony in which Jacob would marry Rachel. Then he would work for Laban for a further seven years in order to pay off the second dowry. This was accepted. Jacob was now married to his famous wives, Rachel and Leah, the mothers of the Jewish people.

However, the Sages point out a problem. The Torah forbids a Jew to marry two sisters. How could Jacob do something forbidden by the Torah? One answer is, of course, that the Torah had not yet been given. The special law that a man may not marry two sisters had not yet been revealed at Sinai, so it did not apply to Jacob.

The problem with this explanation is that according to the Sages, Abraham, Isaac and Jacob did keep the laws of the Torah, which they knew through spiritual intuition [2]. If so, how could Jacob marry two sisters?

An answer given by the Lubavitcher Rebbe helps us understand the question of balance in Jewish life. The Rebbe explains that Jacob kept the laws of the Torah as a personal stringency, as a private expression of his closeness to G-d. By contrast, his promise to marry Rachel, as far as she was concerned, was a significant pledge, an expression of commitment which was universally meaningful and valid.

When Jacob found out he had been tricked into marrying Leah, he had the choice of keeping his personal stringency, at the expense of a universal principle. He could have said to Rachel "I am sorry; I cannot keep my promise, because now I am forbidden to marry you...". Instead he decided to forgo the stringency in order to keep his promise.

From this we learn, says the Rebbe, how to act in our generation. There are cases when our personal stringencies might hamper us from the universal imperative to do good to others. One may prefer to study Talmud with a scholarly colleague rather than teach Alef-Beit to an unlearned individual. Which is more important? More basic? Sometimes bold action is needed in order to keep the balance of one's responsibilities, and to respond to the deeper needs of others. Through this sense of balance and priority one is truly following the example of Jacob [3].

1. Genesis 28:10-32:3.
2. Nachmanides suggests the Patriarchs only kept Torah law in the Land of Israel. At this point Jacob was in Haran, outside Israel.
3. Based on the Lubavitcher Rebbe's Likkutei Sichot vol. 5, p.145 ff.

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CHASSIDIC DIMENSION: The Responsibilities of an Employee (Vayeitzei)

B"H

Kislev 7, 5766 * December 8, 2005

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

Parshat Vayeitzei
-----------------

The Responsibilities of an Employee
- - - - - - - - - - - - - - - - - -

The Rambam states the following law in Hilchos Sechirus : “Just as an employer is forbidden to steal the wages of his employee, or delay payment, so too is an employee forbidden to pilfer from the labor he is to provide his employer by wasting time a bit here and a bit there, and so spending the day in deceit.... So too must he work with all his might, for the tzaddik Ya’akov stated: ‘I have served your father with all my might.’ He therefore was rewarded for this labor in this world as well, as the verse states: ‘The man became tremendously wealthy.’ ”

The Jewish people are considered G-d’s “employees,” in line with the saying of our Sages: “Your Employer is trustworthy to pay you the reward for your labor.”

How are we to understand the above ruling in relationship to our divine “employment”?

The reason we derive the obligation to serve one’s employer with all one’s might from Ya’akov’s labor in Lavan’s house is because a Jew’s labor for G-d is similar to Ya’akov’s labor for Lavan.

Ya’akov’s labor while in his father-in-law’s house could in no way compare to his spiritual toil in Shem and Ever’s House of Study, nor could even compare to the time spent in his father Yitzchak’s in Eretz Yisrael. During those periods of his life, Ya’akov was completely immersed in spiritual service. His labor for Lavan, however physical it may have seemed, involved transforming the world into a dwelling fit for G-d.

So too, with regard to the labor of every Jew as an employee of the Almighty: the service of a Jew’s soul in the spiritual worlds prior to its incarnation is truly of great spiritual magnitude. At that time, its comprehension of G-dliness is profound, and its love and awe of G-d particularly intense. But in all this, the soul is laboring for its own benefit.

Labor for the sake of its Employer can only be undertaken when a soul descends into this physical world, and occupies itself in purifying and elevating its surroundings, transforming them into a dwelling fit for G-d.

Concerning such labor, it is imperative that the laborer “be scrupulous with regard to the amount of time .... So too must he work with all his might”:

It is easy for a person to think that it is okay to take a bit of time off here and there, using this time for matters that serve his own spiritual needs. However, he must know that this results in his spending his entire “day” — “Today is for you to do” — in a “false” manner, i.e., he is not fulfilling the purpose for which he finds himself on this earth.

Moreover, a person must be scrupulous not only with regard to time, but also with regard to effort, working with all his might — he must use all the powers of his soul in this service.

A Jew may think he will involve his intellect and emotions while immersed in Torah study or prayer, but that, while involved in transforming the mundane world into holiness, he need only apply his soul’s lowest power: action in acceptance of the Divine Yoke.

Herein comes the lesson from the tzaddik Ya’akov. The service of transforming the world into a dwelling for G-d must involve all of one’s might, powers, intellect, emotions, will and delight.

These are not optional requirements, but an integral part of the employee’s labor. For when a Jew toils not for his own sake but for the sake of his Employer, he must be imbued with the feeling that he is serving with every fiber of his being; he is to be wholly dedicated to his Employer and to his task of transforming the world into a fit dwelling place for G-d.

(Based on Likkutei Sichos, Vol. XXV, pp. 139-149)

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PARENTING: The Kabbalah of Adolescence

B"H

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
Dedicated in honor of the upshernish of our dear grandson, Yosef Chaim Green, from Saba and Savta
(Dedicate an email: http://www.chabad.org/161795)
^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

Kislev 7, 5766 * December 8, 2005

=================
P A R E N T I N G
=================

The Kabbalah of Adolescence
By: Shifra Hendrie
---------------------------

Do you remember what it was like to be an adolescent? The anger, the confusion, the rebellion? The intense need to express yourself, even in ways that were upsetting to the people around you?

Or maybe you are the parent of an adolescent. Maybe you long for the days when he or she was a sweet, compliant child, wanting nothing more than to be just like you.

Thankfully, adolescence doesn't last forever. And, in most cases, if you have truly good, solid values that you've transmitted with love, your adolescent will pass through this phase of turmoil and breakdown and come out the other side as a person who makes you really proud.

In fact, interestingly, it often turns out that the more trouble he gives you, the more likely he is to impress--or even amaze you--later on.

That's because, as the child temporarily removes himself from your guidance, your dominance--your "light," so to speak--he begins to question, to look inside for answers, to explore his own feelings and to express himself from the inside out.

In an often chaotic, foolish, even destructive way, he begins to manifest his innate power to think his own thoughts, come to his own conclusions, choose his own goals and make his own decisions.

And in doing so, he slowly begins to experience the sense of self without which he would always remain a child--someone less than, and dependent upon you.

Turning a Moon into a Sun

As difficult as it often is, this is a necessary stage in the evolution of an authentic human being. A young child, as sweet, precious and adorable as he may be, is largely just a reflection of his parents. Whatever you think, he thinks. Whatever you believe, he believes. Like the moon, he may be lovely, but he is a reflector. You assert, and he believes. You decide, and he accepts. You give, and he takes.

As human beings, created in the image of the Creator, our destiny is not, ultimately, to be moons. We were created not simply to reflect, but to shine. We are destined to become suns, to offer our own unique "something" to the whole of Creation.

But the transition between reflecting and shining, moon and sun, is not smooth and linear. There is no logical progression from one state of being to the other.

For that reason, this transition requires what is often known as a transformation--a leap from one state of being to another, completely different one. And when it comes to a transformation, the rule is this: in order to go up, you must first go down. If you want to become something new, you must first let go of what you were before.

Sometimes this process is easy. Sometimes the darkness of the transition between the old and the new is almost imperceptible. And sometimes the darkness is so intense that it feels like there's no light at all. When this is the case, it means that you must go deeper, farther within yourself, to find a level of light and power that you weren't in touch with before.

But whatever the case, the important thing is this: the darkness doesn't occur for its own sake. It has no intrinsic, permanent reality. It's there only on behalf of the transformation--the different, far greater light--that will come as a result.

Searching Beneath the Lamp

Three years ago I lost a younger brother to a sudden and terrible illness. My spiritual studies, which had been extremely important and pleasurable to me, became painful and difficult. All I could ask myself was: "Where is G-d, and how can He do this?"

My teacher told me a story that I will never forget. You may have even heard it before, although probably not in this context. Here's the story:

Two men left a party and came upon a third man on his hands and knees under a streetlight, searching for something.

"What are you looking for?" they asked him.

"My watch," he replied.

Ready to help him in his search, they asked: "Where exactly did you drop the watch?"

"Over there", he answered, pointing off into the distance.

"So why are you looking here?" one of the men asked in confusion.

"Because it's dark over there," the searcher replied.

The Experience of Darkness

Most of us look for our answers in the light--in what we already know, what we can understand, where we're comfortable--i.e. in the tried and familiar. But the real answers, the ones that really matter, usually aren't there. Those answers, the ones that allow us to see or be something that we couldn't see or be before, are "over there"--in the place where it's dark.

Transformational challenges don't necessarily have to be particularly intense. They can be minor and trivial as a frustrating conversation, hurt feelings, a disappointment at work, or an unexpected bill. These things can certainly be used as impetus for us to grow and expand, to learn new things and try new ways of being.

Or the darkness can be, G-d forbid, enormous and incomprehensible.

But whatever the case may be, if you search for answers only where it's light--in the places you know, in the habits that make you comfortable, in the paradigms you already have--it's almost certain that you will never move very far from where you are right now.

But if you become willing, instead, to be with the discomfort of the unknown, to reach, even for occasional moments, into the vast mystery, you may discover there an entirely new potential, a new understanding, a new level of light. And this light, the light that comes from the darkness, does not shine from the outside in. It shines within the depths of your heart, your mind and your soul--from the inside out.

The Threefold Process

This threefold process of transformation--from light, to darkness, to a much greater and more internal light--is one of the spiritual poles around which the world spins.

In fact, when our great-great-grandparents, Adam and Eve, ate from the Tree of Knowledge and were exiled from the Garden of Eden, they were following this template.

In the Garden of Eden before the sin, everything was beautiful. Everything was holy. There was no chaos, no rebellion, no darkness at all. Adam and Eve, together with everything in the Garden, simply reflected the intense Divine light of creation.

But G-d put a snake in the Garden--a snake that would seduce our forebears into rebellion and introduce darkness, evil and exile into their paradise.

The snake did not get there by accident. G-d intentionally included the potential for darkness in His plan for creation. And, He included it such a way that it would be internalized--made a very part of who we are.

That's because, in order for you to have the potential to transform something, it has to be yours.

When G-d put the snake into the Garden of Eden, He ran a great risk. His choice to do so guaranteed that we would fall, that we would rebel, that we would sin. He gave us an enormous challenge.

But at the same time, He gave us an unparalleled opportunity--one not shared by even the loftiest of angels. He gave us the power to transform all of the darkness of our world into light. He gave us the power to transform ourselves from passive recipients of His light to true partners in Creation.

The Paradigm of Transformation: What Goes Down Must Come Up

Kabbalah calls this process yerida l'tzorech aliyah--a "descent for the purpose of the ascent" that will follow. It is the Divine template through which all true transformation occurs.

Simple growth does not require this threefold process. It's linear, natural, logical and progressive. But transformation, an essential change from one state of being to another, always takes this path, to one degree or another.

Here's how it works:

In the first stage of the process, there's harmony, a sense of oneness, light. Everything's working just fine. But this harmony is superficial and therefore intrinsically unstable. Like the Garden of Eden before the fall, as long as circumstances are right everything looks good. But the potential for divisiveness and destruction is always there; it just hasn't been actualized yet. As long as the light shines, darkness will be suppressed. But it still exists in potential.

In the second stage the unity falls apart and the potential for darkness is actualized. There is breakdown and chaos. Like the Garden of Eden after the fall, like our rebellious adolescent who suddenly rejects the values of his parents and wants to "find himself," what was once harmonious turns to chaos. But this chaos has an intrinsic purpose. It's there for the sake of the higher level of oneness that will come in its wake.

The final stage is transformation. Like the phoenix from the flames, out of the chaos comes a brand new unity and a brilliant new light. And this time it's permanent.

That's because now the light is no longer imposed from the outside. It has become an authentic expression of what lies within. Once this happens, there's simply no darkness left anymore--not because it's suppressed, but because it has been turned to light.

Becoming Partners in Creation

This transformation process takes place at all different levels in all aspects of life. It's also the paradigm for creation as a whole.

At the end of the process we will no longer obey G-d only because He knows more than we do, because He's infinitely bigger, stronger, and holier than us.

Instead, we will do G-d's will because it has become ours. Instead of being simply G-d's servants, or even His children, we will be His partners as well, sharing His perspective, shining side by side.

Going back to our adolescent rebel, once he completes this process, his values, beliefs and commitments are no longer merely a reflection of his parents'. They are now his own. At this stage obedience is simply not an issue. Rather than obeying his parents, he relates to them, shares their perspective and their goals, and even better, expresses them in his own personal and unique way.

Global Adolescence

Our world is approaching the end of its long period of adolescence. That's why so many of us are seekers. That's why so many of us dream of a peaceful, harmonious, good and G-dly world, a world of abundance, purpose and meaning. Without necessarily even realizing it, we have begun to share the vision of our Creator.

Our struggle is not yet completely over. Obviously, we need to grow. We are still very much in the process of becoming all that we are destined to be. But we are getting closer and closer to the end of that process. And once we find--fully find--our own inner light, it will be ours forever. There will be no more struggle, because who we should be and who we genuinely, passionately want to be will have become one and the same.

That's what G-d wants from us--and even more important, for us. Our ultimate destiny is not to simply submit, to bow our heads and do the right thing. We certainly will do the right thing, but in a way that is infinitely more powerful and meaningful.

We are destined--were always destined--to fully embrace our own essence, to experience G-dliness not only from without, but from within.

In fact, it's the purpose of Creation.

The Era of Transformation

At this time in history, we are witnessing the breakdown of many of the things we once took for granted. Whether this breakdown expresses itself in our leadership, our values, our children, our communities, our environment, our sense of security, or our dreams, it can be tremendously painful, frightening and confusing.

But this darkness, as always, is here for one reason: to push you to transform, to fulfill your true potential, to become the person you were truly born to be. These times are intensely challenging. But there has never, in all of history, been an opportunity like the one before us today.

And this opportunity, this potential for transformation, expresses itself not only in a global sense, but in the very real and tangible details of your personal life.

Next time you feel stuck, frustrated or disappointed, confronted by an obstacle or challenge--whether in a relationship, work or any other area of life, be aware that you are being presented with a Divine opportunity to access your latent power to make the darkness shine.

You may feel frightened of the darkness--the vulnerability, uncertainty or discomfort that almost always accompanies real change. But this time, don't stop there. Instead, ask yourself what you would do if your fears were not an obstacle.

Maybe you'd communicate more authentically with someone you love. Maybe you'd try to understand the other person's point of view. Maybe you'd make that phone call you've been putting off. Maybe you'd join that class, apply for that job, start that exercise program, deepen your relationship with G-d, give someone a hug or a smile, or be the first one to apologize even if you weren't the only one who was wrong.

The bottom line is this: At every moment you have a choice. Like the man with the missing watch, you can confine your search to the space under the light, remaining limited by your past, by what's safe and familiar. Or, you can venture instead into the unknown and unfamiliar to seek out and reveal the greater light and potential concealed in the heart of the darkness.

The choice is yours.

- Shifra Hendrie is a personal and spiritual coach who has been studying and teaching the principles of authentic Kabbalah for over 20 years. More of her writings can be found on her website.

(To view this article on the Web, or to post a comment, please click here: http://www.chabad.org/329475)

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Featured on Chabad.org!

Miracles - A Chanukah Film

A morning sun rises in fiery splendor; a newborn baby enters the world. We witness miracles everyday and may sometimes take them for granted.

Watch this inspiring film:

http://www.chabad.org/329867

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Copyright © Chabad.org, 2005

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DAILY DOSE: Two Are One

B"H

Two Are One
-----------

Many people, without realizing, end up with two gods:

One god is an impersonal one, an all-encompassing, transcendent force.

But then, at times of trouble, they cry out to another, personal god, with whom they have an intimate relationship.

Our faith is all about knowing that these two are one. The same G-d who is beyond all things, He is the same one who hears your cries and counts your tears. The same G-d who is the force behind all existence and transcends even that, He is the same G-d who cares about what is cooking in your kitchen and how you treat your fellow man.

G-d cannot be defined, even as transcendent. He is beyond all things and within them at once.

A Daily Dose of Wisdom from the Rebbe
-words and condensation by Tzvi Freeman
Kislev 7, 5766 * December 8, 2005

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Featured on Chabad.org!

Miracles - A Chanukah Film

A morning sun rises in fiery splendor; a newborn baby enters the world. We witness miracles everyday and may sometimes take them for granted.

Watch this inspiring film:

http://www.chabad.org/329867

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Brought to you by Chabad.org

To purchase a copy of "Bringing Heaven Down to Earth: Meditations and Everyday Wisdom from the Teachings of the Rebbe", or other books by Tzvi Freeman, click here:

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Makes a great gift!

Include the Daily Dose on your own website! Click here:

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Feed Hungry Israeli Children and be a Hero For Hannaka!

If you can not see this email properly, please click here

While you are reading this appeal, Meir Panim is feeding over
13,900 of Israel's poorest - most of them children!

The shocking facts about our malnourished children
and how you can help safeguard their future:
Latest poverty report issued by National Insurance Institute (Aug.8, 2005) confirms- "Over 1.5 million Israelis live below poverty level"
Child Poverty has increased 50% since 1988
714,000 children, one of every three Israeli children, go hungry EACH AND EVERY DAY.
To children, poverty means lack of warm clothing, basic school supplies, and worst of all – FOOD.
There is very little joy in the life of a hungry Jewish child.
Hunger leads to lack of self-esteem, behavioral problems and learning weakness. Children who do not learn may easily fall through the cracks.
The Meir Panim Relief Center Network – through its 14 branches located throughout Israel - feeds 13,900 needy people every single day, including 8,000 schoolchildren, in an innovative approach that preserves their dignity and self-esteem.
For just $2.00 Meir Panim can provide a hungry child with a nutritious, warm meal. These meals satisfy the children's hunger and preserve their health, restoring their spirits - and their smiles.

 
This Chanukah - Children Discover the Power of Giving!

Parents! Whether you give your children Chanukah gifts or Chanukah gelt, why not have your child choose one night of Chanukah and donate the equivalent to Meir Panim Relief Centers in Israel. What a wonderful way to teach your child the mitzvah of tzedaka and feel the true warmth of the Chanukah lights!

Kids! Here is your opportunity to do something wonderful for a poor child in Israel. Choose one night of Chanukah and let your parents know that you would like the equivalent of the gift or gelt they were planning on giving you to go feed a hungry child in Israel. Did you know that only $2.00 provides a nourishing school day lunch for one of these children and saves him or her the embarrassment of going to school with an empty lunchbox? Think how far your gift will go!

And Now - More Benefits with Charitable Giving
Under the Katrina Emergency Tax Relief Act of 2005 signed into law by President Bush on Sept. 23, 2005, charitable cash gifts made by individuals to any public charity between Aug. 28 and Dec. 31, 2005, are deductible up to 100% of annual gross income.
Meir Panim Relief Centers in Israel www.meirpanim.org
Email: usaoffice@meirpanim.org


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