Wednesday, January 11, 2006

LESSONS IN TANYA: Thursday, January 12, 2006

B"H

Tevet 12, 5766 * January 12, 2006

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

Today's Lesson:

Likutei Amarim
(Conclusion of Chapter Ten)
--------------

Now, this level - [that of the "incomplete tzaddik" who "knows evil]"-
is subdivided into myriads of levels, consisting of [varying degrees
in] the quality of the minute remaining evil [deriving] from [any] one
of the four "evil elements" [of which the animal soul is composed (see
chapter 1).

In one tzaddik the remaining evil may consist of the element of Water,
in another the evil may consist of a spark of the element of Fire, and
so on. This subdivision of levels is qualitative, based on the type of
remaining evil.

The Alter Rebbe will now describe (as it were) a quantitative
subdivision, depending on the degree to which the evil loses its
identity within the good.

In one tzaddik the vestigial evil may be such that the proportion of
good to evil could be described as 60:1; the evil in another tzaddik
may be more minute, so that it is overwhelmed by a proportion of good
that is 1000:1; and so on.

Yet, to borrow a term from the law concerning non-kosher foodstuffs,
where in certain cases of error the rule is that even a preponderance
of 60 parts (kosher) to 1 (non-kosher) is sufficient to render the
entire mixture kosher (since the non-kosher food is no longer capable
of tainting the mixture with its flavor), we may likewise say in our
case that a preponderance of good over evil to the degree of 60:1 is
also capable of preventing the expression and perception of the
remaining evil.

In the Alter Rebbe's words]:

[The subdivision] also takes into account the degree to which [the
remaining evil] is nullified [in the good] because of its minuteness,
whether in sixty [times as much good], for example, or in a thousand,
or ten thousand, and so on.

These [various sublevels in the ranks of "incomplete tzaddikim]" are
the levels of the numerous tzaddikim found in all generations, [all of
whom belong to the category of the "incomplete tzaddik,"] as we find
in the Gemara, (5) "Eighteen thousand tzaddikim stand before the Holy
One, blessed be He."

[Thus, though many attain the level of tzaddik, they are in fact
"incomplete tzaddikim]."

But concerning the rank of the "complete tzaddik," Rabbi Shimon bar
Yochai's statement (6) applies: "I have seen `superior men' (bnei
aliyah) and they are but few."

The reason that [the complete tzaddikim] are called bnei aliyah
[literally: "men of ascent"] is that they convert evil and make
it ascend to holiness.

It is similarly written in the intoduction to the Zohar, (7) that
when Rabbi Chiyya wished to ascend to the heichal [heavenly shrine]
of Rabbi Shimon bar Yochai, he heard a voice come out and say:

"Whichever of you, before coming here, have converted the darkness [of
the world] to light [holiness], and [have transformed] the bitter
taste [of their animal soul and evil inclination] to sweetness
[holiness] ..... [only these may enter]."

Another reason for their designation of bnei aliyah: (8)

Even their divine service in the area of "doing good," in their
fulfillment of Torah and its mitzvot, is for the sake of the Above,
and their service is directed toward a most high level, toward the
loftiest heights.

[Their divine service] is not [intended] merely to attach themselves
to G-d [by serving Him through Torah and mitzvot, so as] to quench the
thirst of their soul which thirsts for G-d,

[The divine service of tzaddikim of lower levels may indeed be for the
purpose of stilling their thirst for G-d and their desire to cleave to
Him; for indeed, the fulfillment of Torah and mitzvot satisfies these
needs]

as it is written:(9) "Ho, [exclaims the prophet], all who are thirsty
[for G-dliness, should] go to the waters [of Torah," i.e., let them
engage in Torah, which is likened to water], as is explained
elsewhere, [that the "thirsty ones" of this verse refer to those who
thirst for G-dliness.

The prophet's words prove this point. Were he addressing those who
thirst for Torah, he need not exclaim "Ho," nor direct them to its
"waters". Whoever thirsts for Torah will find it readily available
for study. Rather, the prophet is addressing those who thirst for G-d,
advising them to slake their thirst for Him through Torah, which binds
one to G-d.

The "men of ascent," however, whom we have been discussing, are
beyond this level of divine service. They do not study Torah or
perform mitzvot with the intention of quenching their own thirst
for G-dliness, for such service is - in a subtle sense - self-serving,
as it is motivated by one's desire for a certain spiritual profit,
namely, the bliss of closeness to G-d].

Rather [their service of G-d is] as the Tikkunei Zohar (10) explains
[that which our Sages have said]: "Who is a pious one (chassid)? He
who is benevolent (mischassed) with his Creator (kono)."

[The Tikkunei Zohar comments, that kono (usually translated "his
Creator") is here to be interpreted as "his nest" (derived from the
root ken - "nest"), and thus, the chassid is he who is benevolent
"with his nest" - i.e., his Source, G-d. This "benevolence" towards
G-d consists of] - "uniting the Holy One, blessed be He, with His
Shechinah (the Divine Presence), [so that the light of this union
reach and be felt even] in the lowest worlds."

As is also explained in Ra'aya Mehemna on Parshat Tetze: "In the
manner of a son who exerts himself for his father and mother, whom
he loves more than himself, [more than] his own Nefesh, Ruach and
Neshamah, and who sacrifices his life for their sake to redeem them,
[should they be held in captivity]," and as is also explained
elsewhere.

[Such is the divine service of "men of ascent": it is wholly
altruistic, motivated only by a desire to please G-d and make His
presence felt everywhere.

The Alter Rebbe now goes on to explain that the two aforementioned
interpretations of the term "men of ascent" accord with each other
and are in fact complementary.

It is a kabbalistic axiom that the "elevation of mahn" (mem nun -
initials of mayin nukvin, lit., "feminine waters") effects a
corresponding "descent of mahd" (mem daled - initials of mayin
dechurin, lit., "masculine waters.")

This means that the arousal of the "feminine" level, i.e., the
recipient (which in our case means the efforts of man below, in
actions directed "upward" toward G-d), causes a reciprocal arousal
of the "masculine" level, i.e., the giver (meaning, in our case,
G-d's benevolence as it "flows downward" and is bestowed upon man).

Applying this to the service of "men of ascent" we find the following.

That aspect of their service mentioned in the first interpretation -
that they elevate evil and convert it to good -constitutes an "ascent
of mahn."

The aspect mentioned in the second interpretation - that by their
service of love they draw down G-d's Presence upon earth -constitutes
a "descent of mahd," for every mitzvah that they perform (as a channel
for the descent of G-d's Presence) is an expression of G-d's
benevolence.

Thus, the two interpretations are complementary, since the "ascent of
mahn" is what causes the "descent of mahd" as stated above.

(The Alter Rebbe employs kabbalistic terms in his explanation, which
are explained in Chassidut at length; they will become clearer in the
course of further study.)

In the Alter Rebbe's words]:

( (11) Both interpretations are complementary. For by refining [the
good found in] kelipat nogah, [as the "men of ascent" do by converting
their animal soul (which is derived from kelipat nogah) to good], one
elevates "feminine waters" (mahn), effecting unions in the higher
realms, so as to cause "masculine waters" (mahd) to descend [to this
world].

These ["masculine waters"] are the "waters" of kindness [that flow
into and are contained] in each of the 248 positive mitzvot, which are
all in the nature of "kindness", [or benevolence], and "masculine
waters."

This [term "masculine waters" as applied to mitzvot] means [that the
mitzvot] draw G-d's holiness from above, [i.e., from the higher
realms], downward, so that [G-d's holiness] be clothed in [and
revealed within] the lowest realms, [i.e., our physical world], as
explained elsewhere.) [Thus the two interpretations of the term "men
of ascent" are complementary].

Footnotes:

5. Paraphrase of Sukkah 45b and Sanhedrin 97b.
6. Ibid.
7. Zohar I, 4a.
8. The Rebbe notes that two reasons are given for the use of
the name bnei aliyah for the same level of tzaddikim, viz., the
higher level. One reason corresponds to the appellation "complete
tzaddik," while the other corresponds to the term "tzaddik who
knows only good." (As we have seen, the "complete tzaddik" is so
called because of the degree of his love of G-d; the explanation
appropriate here is the latter - that his love is utterly selfless.
The "tzaddik who knows only good" is so called because of his
eradication and conversion of evil; the explanation appropriate to
him is the former - that he elevates evil to holiness.)

9. Yeshayahu 55:1.
10. Introduction to Tikkunei Zohar 1b. See Zohar II, 114b; III, 222b;
288a.
11. Parentheses are in the original text.

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"TODAY'S DAY": Thursday, January 12, 2006

B"H

Tevet 12, 5766 * January 12, 2006

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

Sunday, Tevet 12 5703

Torah lessons: Chumash: Vay'chi, First Parsha with Rashi.
Tehillim: 66-68.
Tanya: Ch. 9. The abode (p. 35)...in the brains.
(p. 35).

In 5648 (1887) my father was elected Gabai (an official) of the Chevra
Kadisha. (1)

As was customary he was led on Simchat Torah in procession to the
Shul accompanied by a throng.

At that time he said the Maamar beginning "Ein H.B.H. Ba Bitrunya."

The conclusion was: Even the great minds who are here must lay aside
their intellects and not be ruled by their reason and knowledge, for
they are susceptible to being misguided by their intellect to the
point that their end may be a bitter one.

The essential thing in these times of the "footsteps of Mashiach" is
not to follow intellect and reason, but to fulfill Torah and mitzvot
wholeheartedly, with simple faith in the G-d of Israel.

Footnote: (1) The "Sacred Society" was charged with the duty of
preparing the dead for burial, considered a mitzva of
the highest order.

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

For a glossary of terms used in "Today's Day" please click here:
http://chabad.org/article.asp?AID=95867

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TODAY IN JUDAISM: Thursday, January 12, 2006

B"H

Tevet 12, 5766 * January 12, 2006

=================================
T O D A Y I N J U D A I S M
=================================

* Laws * Customs * Jewish History * Daily Quote * Daily Study *

Today is: Thursday, Tevet 12, 5766

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

Light attracts. Where a lantern is placed, those who seek light gather around.

- Rabbi Yosef Yitzchak Schneersohn of Lubavitch (1880-1950)

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

Chitas and Rambam for today:

Chumash: Vayechi, 5th Portion Bereishit 49:19-49:26 with Rashi
• English Text:
http://www.chabad.org/parshah/rashi/default.asp?tDate=1/12/2006&src=ds

Tehillim: Chapters 66 - 68
• Hebrew text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=1/12/2006&Lang=HEB
• English text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=1/12/2006

Tanya: Likutei Amarim, end of Chapter 10
• Lesson in Tanya:
http://www.chabad.org/dailystudy/tanya.asp?tDate=1/12/2006
• RealAudio:
http://www.chabad.org/dailystudy/audio.asp?what=tanya&tDate=1/12/2006&format=rm
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Rambam:
• Sefer Hamitzvos:
http://www.chabad.org/dailystudy/seferHamitzvos.asp?tDate=1/12/2006
• 1 Chapter: Mechirah Chap. 24
http://www.chabad.org/dailystudy/rambam.asp?tDate=1/12/2006&rambamChapters=1
• 3 Chapters: Ma`aser Chap. 4, 5, 6
http://www.chabad.org/dailystudy/rambam.asp?tDate=1/12/2006&rambamChapters=3

Hayom Yom:
• English Text:
http://www.chabad.org/dailystudy/hayomyom.asp?tDate=1/12/2006

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DAILY MITZVAH (Maimonides): Thursday, January 12, 2006

B"H

Tevet 12, 5766 * January 12, 2006

==================================================
D A I L Y M I T Z V A H (M A I M O N I D E S )
==================================================

Today's Mitzvah (Day 132 of 339):

Positive Mitzvah 127
--------------------------------------------------------------------

Positive Mitzvah 127: The First Tithe

-Numbers 18:24 "But the tithes of the Children of Israel which
they offer as a gift"

We are commanded to give a tenth of all the land's produce to the
Levites.

The Levites were not given an inheritance of land as were the other
tribes.

Instead, this share of our crop is considered their inheritance.

Since there are other types of "tithes," (which means: a tenth of
the amount), this one is called: "The First Tithe."

* * *

PLEASE NOTE: The Daily Mitzvah schedule runs parallel to the daily
study of 3 chapters of Maimonides' 14-volume code. There are
instances when the Mitzvah is repeated a few days consecutively
while the exploration of the same Mitzvah continues in the in-depth
track.

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PLEASE TELL ME WHAT THE REBBE SAID: Parshas Vayechi

B"H

Tevet 11, 5766 * January 11, 2006

===================================================================
P L E A S E T E L L M E W H A T T H E R E B B E S A I D
===================================================================

Parshas Vayechi
---------------

“Whose turn is it to read from the HaYom Yom?” Mrs. Gold asked her children at the supper table.

“Mine,” called Chaim as he reached over for the sefer which was on a small shelf nearby.

Mr. Gold smiled as he watched Chaim leaf through the book. “What a good idea it is to have the children read from the HaYom Yom at supper,” he thought to himself. “Instead of the usual fussing at the table, we have good discussions. And best of all, the kids listen to each other.”

Chaim began reading: “When the Tzemach Tzedek was a young boy, his cheder teacher taught him the pasuk: ‘And Yaakov lived in the land of Egypt for 17 years.’ Based on the commentary of the Baal HaTurim, the teacher explained that these were the best years of Yaakov’s life.

“When the Tzemach Tzedek came home from cheder, he asked his grandfather, the Alter Rebbe: ‘How is it possible that the best years of Yaakov Avinu’s life were in Mitzrayim, the lowest of all lands?’

“The Alter Rebbe answered: ‘It is written: “And he sent Yehudah before him to Yosef lehoros lifonav Goshnah.”’

“Rashi quotes the Midrash: Rabbi Nechemiah says — ‘to establish a house of study,’... that the tribes should study the Torah.

“‘Lehoros’ shares the same root as the word, Torah. And the root of Goshen is gash — come close. When a Jew studies Torah, he comes close to HaShem. This closeness gives him a very good and fulfilling life — even in Mitzrayim.’ ”

Chaim closed the sefer and put it back on its shelf. “Is that all it says?” asked Mendy.

Chaim nodded.

“But there is still a question,” Mendy insisted. “The Tzemach Tzedek asked why Yaakov’s best years were in Mitzrayim, but the Alter Rebbe only explained that even in Mitzrayim a Jew can have good years. Well, couldn’t HaShem have arranged it so that Yaakov would be learning Torah with his children in Eretz Yisrael? What is so good about learning Torah in Mitzrayim?”

“That’s a very good question, Mendy,” said Mr. Gold. “You see, there is an advantage to learning Torah in Mitzrayim. In Chassidus, it is called yisron ha’or min ha’choshech — the advantage of light which comes from the darkness.

“Learning Torah in Mitzrayim — in the lowest of all lands, in a spiritual darkness — brings very bright light from HaShem into this world. This light has the advantage of having come from the depth of darkness. Its brightness and power made Yaakov’s life in Mitzrayim his best years.”

* * *

The same is true for us. Through studying the Torah and keeping mitzvos in exile, we make the galus shine, and this helps make the world ready for the light of the geulah.

(Adapted from Likkutei Sichos, Vol. X, p. 160ff)

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

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“Jacob called for his sons and said, ‘Gather and I will tell you what will happen to you at the end of days”. Rashi explains: He attempted to reveal when Moshiach would come, but the Shechinah withdrew from him. So he began to say other things.

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TORAH STUDIES: Parshat Vayechi

B"H

Tevet 11, 5766 * January 11, 2006

=========================
T O R A H S T U D I E S
=========================

Parshat Vayechi (Genesis 47:28-50:26)
- - - - - - - - - - - - - - - - - - -

In last week's Parshah, Vayigash, Ya’akov Avinu and his entire family, the progenitors of the twelve tribes, descended into Egypt.

The first aliyah of this week’s Parshah, Vayechi, begins with the words: "And Ya’akov lived 17 years in Egypt." Yosef, his son, left his father Ya’akov after Ya’akov fed him 17 years. Now, mida-kneged-mida (measure for measure), Yosef feeds his father Ya’akov 17 years because his father is now living with him in Egypt. Ya’akov asks Yosef, and Yosef promises, to bury Ya’akov in the Cave of Machpella. Later, Yosef hears that his father is sick. He goes to visit him and has his two sons blessed.

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

In the second aliyah Ya’akov points out he didn't think he'd ever see Yosef again, and now he's seeing even Yosef's children! Ya’akov blesses them "to grow into a multitude in the midst of the earth" (multitude - "v’yidgoo" like "dag" - fish, i.e. no evil eye shall ever harm them).

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

In the third aliyah when Ya’akov blesses Yosef's sons Ephraim and Menashe, he places his right on Ephraim, the younger son, and his left hand on Menashe, the older son. Yosef is displeased about Ya’akov's right hand on Ephraim, so he tries to remove it, but Ya’akov affirms his action and says that the younger will be greater. Ya’akov blessed them: "With you, Israel will bless, saying, 'May God make you like Ephraim and like Menashe", which is how we bless our children on erev Yom Kippur. Ya’akov says G-d will be with the Jewish People in exile.

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

In the fourth aliyah Ya’akov calls all his sons to tell them when Moshiach will come, but his prophecy was turned to blessings, instead. Each tribe is blessed, as follows:

Reuven's blessing: As first-born he was destined for priesthood and kingship but lost them by his hasty actions regarding his father's couch.

Shimon and Levi's blessing: Conspiracy (Zimri from Shimon, who will bring the Midianite woman into the camp for harlotry, and Korach and his rebellion, from Levi).

Yehuda's blessing: Monarchy, Moshiach, abundance of wine and milk in his portion.

Zevulun's blessing: Supporter of Torah (specifically, the tribe of Zevulun engages in sea trade to support the tribe of Yissachar in their Torah study).

Yissachar's blessing: They were active in Torah study, they bore the yoke of Torah, and from Yissachar issued 200 heads of the Sanhedrin (Rashi).

Dan's blessing: Shimshon (Samson) - a judge over Israel who will avenge the Philistines.

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

The blessings of the tribes continue in the fifth aliyah:

Gad's blessing: Strength. According to Rashi, this means that Gad, whose portion will be on the opposite side of the Jordan from Israel, will cross over the Jordan to conquer Israel with their brethren, and then return to their portion without even a single man missing.

Asher's blessing: An abundance of olive oil in their portion.

Naftali's blessing: Beautiful fruit, beautiful words.

Yosef's blessing: Charm, righteousness, Stone of Israel, with the evil eye having no power over his sons.

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

In the sixth aliyah:

Binyamin's blessing: Shaul fighting against Moav and Edom, and Mordechai and Esther in the story of Purim.

Ya’akov says that his passing away is near, and requests that he be buried in the cave of Machpella which Avrohom bought in Parshas Chayei Sara. After that, Ya’akov passes away. The Egyptians weep for him 70 days because when Ya’akov arrived, blessing arrived with him (i.e. the famine ceased [Rashi]). Then a very great funeral procession consisting of all the elders of Egypt and Ya’akov's own family go up to bury Ya’akov. Ya’akov's sons carry the coffin in the same arrangement that their tribes will later journey and camp.

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

The seventh aliyah describes the later years of Yosef's life in Egypt He lives for 110 years. He promises his brothers that G-d will eventually bring them out of this land, and he makes them promise to carry his bones with them, and bury him in Israel (he's buried in Shechem). Yoseph Hatzadik then passes away in Egypt.

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“Jacob called for his sons and said, ‘Gather and I will tell you what will happen to you at the end of days”. Rashi explains: He attempted to reveal when Moshiach would come, but the Shechinah withdrew from him. So he began to say other things.

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PARSHAH IN A NUTSHELL: Week of January 8-14, 2006 (Vayechi)

B"H

Tevet 11, 5766 * January 11, 2006

=================================================
T H E P A R S H A H I N A N U T S H E L L
=================================================

TORAH PORTION: Vayechi (Genesis 47:28-50:26)

Torah Reading for Week of January 8-14, 2006

On the Web: http://www.chabad.org/Article.asp?AID=3228

- * - * - * - * - * - * - * - * - * - * - * - * - * - * - * - * - * -

Jacob lives the final 17 years of his life in Egypt. Before his passing, he asks Joseph to take an oath that he will bury him in the Holy Land. He blesses Joseph's two sons, Menasseh and Ephraim, elevating them to the status of his own sons as progenitors of tribes within the nation of Israel.

The patriarch desires to reveal the end of days to his children, but is prevented from doing so. Jacob blesses his sons, assigning to each their role as a tribe: Judah will produce leaders, legislators and kings; priests will come from Levi, scholars from Issachar, seafarers from Zebulun, schoolteachers from Shimon, soldiers from Gad, judges from Dan, olive growers from Asher, and so on. Reuben is rebuked for "confusing his father's marriage"; Shimon and Levi for the massacre of Shechem and the plot against Joseph. Naphtali is granted the swiftness of a deer, Benjamin the ferociousness of a wolf, and Joseph is blessed with beauty and fertility.

A large funeral procession consisting of Jacob's descendants, Pharaoh's ministers, the leading citizens of Egypt and the Egyptian cavalry, accompanies Jacob on his final journey to the Holy Land, where he is buried in the Machpeilah Cave in Hebron.

Joseph, too, dies in Egypt, at the age of 110. He, too, instructs that his bones be taken out of Egypt and buried in the Holy Land, but this would come to pass only with the Israelites' Exodus from Egypt many years later. Before his passing, Joseph conveys to the Children of Israel the testament from which they will draw their hope and faith in the difficult years to come: "G-d will surely remember you, and bring you up out of this land to the land of which he swore to Abraham, Isaac and Jacob."

* * *

FROM THE WORDS OF OUR SAGES ON THE PARSHAH:

- I have given to you Shechem (Genesis 48:22)

As it is written, "And Joseph's bones... they buried in Shechem" (Joshua 24:32). This is analogous to thieves who stole a barrel full of wine; when the owner found them, he said: "Be so kind, when you finish drinking up the wine, put the barrel back in its place." So, too, Joseph was kidnapped by his brothers in Shechem, and to Shechem they returned his bones. (Daat Zekeinim)

- ... which I took out of the hand of the Emori with my sword and with my bow (ibid.)

Did Jacob then conquer Shechem with sword and bow? But "my sword" is his prayer, and "my bow" is his supplication. (Midrash Mechilta)

Why is prayer like a bow? Just like a bow, the more a person draws the bowstring to himself, the further the arrow flies, so it is with prayer: the deeper one delves into one's own heart, the higher one's prayer ascends... (Rabbi Mendel of Kotzk)

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

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“Jacob called for his sons and said, ‘Gather and I will tell you what will happen to you at the end of days”. Rashi explains: He attempted to reveal when Moshiach would come, but the Shechinah withdrew from him. So he began to say other things.

http://www.chabad.org/336034

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DAILY DOSE: One Last Adjustment

B"H

One Last Adjustment
-------------------

Our deeds are but catalysts to change the world. Their size and visible impact are not what really matters.

In everything you do, consider that there is but one last fine adjustment the world needs before it may transform. Who knows —-perhaps this one is it.

A Daily Dose of Wisdom from the Rebbe
-words and condensation by Tzvi Freeman
Tevet 11, 5766 * January 11, 2006

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“Jacob called for his sons and said, ‘Gather and I will tell you what will happen to you at the end of days”. Rashi explains: He attempted to reveal when Moshiach would come, but the Shechinah withdrew from him. So he began to say other things.

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