Friday, January 20, 2006

DAILY DOSE: A Time of Silence

B"H

A Time of Silence
-----------------

A parable:

A father answers the questions of his child and they are happy together, in joyful dialogue.

Then the child asks a question, and the father must think deeply -not just for the answer, but to reach to the essence of this answer so he may bring it to the world of his child. For a long while, the father is quiet.

And so, the child becomes anxious and begins to cry. "Father, where are you? Why do you no longer talk to me? Why have you deserted me for your own thoughts?"

And then the father begins to speak, but this time it is the deepest core of his mind that flows into the mind and heart of the child. Such a flow that with this the child, too, may become a father.

The child is us. The time of silence is now.

When the spirit of Man is dark, when the flow gates of Above seem all but sealed, prepare for liberation.

A Daily Dose of Wisdom from the Rebbe
-words and condensation by Tzvi Freeman
Tevet 20, 5766 * January 20, 2006

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TODAY IN JUDAISM: Shabbat, January 21, 2006

B"H

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

Tevet 21, 5766 * January 21, 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: Shabbat, Tevet 21, 5766

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

• Shimon Born (1567 BCE)

Shimon, the second son of Jacob and Leah and the progenitor of the Israelite tribe of Shimon, was born on Tevet 21 (according to another opinion, on Tevet 28), of the year 2194 from creation (1567 BCE), nine years after Jacob's arrival in Charan.

Link: More on Shimon [http://www.chabad.org/107219]

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

Chitas and Rambam for today:

Chumash: Shemot, 7th Portion Shemot 5:1-6:1 with Rashi
• English Text:
http://www.chabad.org/parshah/rashi/default.asp?tDate=1/21/2006&src=ds

Tehillim: Chapters 104 - 105
• Hebrew text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=1/21/2006&Lang=HEB
• English text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=1/21/2006

Tanya: Likutei Amarim, beginning of Chapter 14
• Lesson in Tanya:
http://www.chabad.org/dailystudy/tanya.asp?tDate=1/21/2006
• RealAudio:
http://www.chabad.org/dailystudy/audio.asp?what=tanya&tDate=1/21/2006&format=rm
• Windows Media:
http://www.chabad.org/dailystudy/audio.asp?what=tanya&tDate=1/21/2006&format=m3u

Rambam:
• Sefer Hamitzvos:
http://www.chabad.org/dailystudy/seferHamitzvos.asp?tDate=1/21/2006
• 1 Chapter: Zechiyah uMattanah Chap. 3
http://www.chabad.org/dailystudy/rambam.asp?tDate=1/21/2006&rambamChapters=1
• 3 Chapters: Bikurim Chap. 6, 7, 8
http://www.chabad.org/dailystudy/rambam.asp?tDate=1/21/2006&rambamChapters=3

Hayom Yom:
• English Text:
http://www.chabad.org/dailystudy/hayomyom.asp?tDate=1/21/2006

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"TODAY'S DAY": Shabbat, January 21, 2006

B"H

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

Tevet 21, 5766 * January 21, 2006

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

Tuesday, Tevet 21 5703

Torah lessons: Chumash: Sh'mot, Shlishi with Rashi.
Tehillim: 104-105.
Tanya: Yet, because the (p. 47)...as explained earlier.
(p. 49).

The Rebbe, R. Yosef Yitzchak, once met a watercarrier carrying
full buckets and remarked: When one encounters water there is an
appropriate maxim of the Baal Shem Tov that he should say,
namely: "When encountering water one should say that the Baal Shem
says that it is a sign of blessing."

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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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LESSONS IN TANYA: Shabbat, January 21, 2006

B"H

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

Tevet 21, 5766 * January 21, 2006

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

Today's Lesson:

Likutei Amarim
Chapter Fourteen
----------------

[In previous chapters the Alter Rebbe explained that though the
Beinoni is unsullied by sin in thought, speech or action, the
internal evil of his animal soul remains strong enough to desire evil.

That these desires do not find any practical expression is due only
to the divine soul's restraining them, with the aid given it by the
Almighty. The Alter Rebbe now continues]:

Now, the rank of Beinoni is one that is attainable by every man;
each person should strive after it [if he has not yet attained it,
and should not think it beyond his reach], for every person can,
at any time or hour, be a Beinoni, because a Beinoni does not abhor
evil; [unlike the tzaddik, he does not find worldly pleasures
revolting and loathsome].

For this is a matter entrusted to the heart, [and as explained
earlier, the Beinoni has yet to conquer (the evil in) his heart;
consequently, he does not loathe evil].

Also, not all times are alike. [There are times - such as during
prayer - when one's heart is open and receptive; at such time he
may evoke a loathing towards evil. At other times the heart may
be "blocked" and spiritually insensitive, and one is incapable of
loathing evil.

Inasmuch as the Beinoni's attitude towards evil varies, while his
status of Beinoni remains constant, it is understood that loathing
evil is not the measure of the Beinoni.

Rather, the task of the Beinoni is] only to "turn away from evil
and do good," in actual practice - in deed, speech and thought.

In these matters, [as opposed to "matters of the heart]," every man
is given the choice, ability and freedom to act, speak and think even
that which is contrary to the desire of his heart and diametrically
opposed to it.

For even when one's heart craves and desires a material pleasure,
whether permitted, [in which case it is only the lustful nature of
the desire that is evil - instead of desiring the pleasure "for the
sake of heaven," as he should, he seeks self-gratification], - or
whether, G-d forbid, [he desires that which is] forbidden, [and the
desire is intrinsically evil; whatever sort of craving it is] - he
can conquer [this desire] and divert his attention from it altogether,
by declaring to himself ["saying to his heart" as follows]:

"I do not want to be a rasha - [in succumbing to the blandishments
of the animal soul] - even for a moment, because under no
circumstances do I want to be parted and severed, heaven forbid,
from the One G-d; as is written, (1) "Your iniquities separate ....
[you from G-d]."

[By reflecting that sin separates one from G-d, one will conclude
that he does not wish to be a rasha, since he will thereby sever his
bond with Him. In this way, one can always "turn away from evil" and
refrain from sin although his heart craves it.

Similarly, in order for one to "do good" and actively perform the
mitzvot, he should declare to himself]:

"I desire, instead, to unite my Nefesh, Ruach and Neshamah with G-d
through investing them in `His' three garments, namely, action, speech
and thought dedicated to G-d, His Torah and His commandments.

[These are called "His" (G-d's) three garments because they lend
expression to His wisdom (Torah) and Will (mitzvot), which are one
with G-d Himself].

"[This desire to unite with G-d arises] out of the love of G-d that
is (surely) hidden in my heart [though I do not feel it], just as
[this love is found] in the heart of all Jews, who are called (2)
`lovers of Your (G-d's) Name' [by reason of their inherent love of
G-d, although they do not all feel this love consciously].

"[For this reason], even a kal shebekalim [a most unworthy Jew] is
capable of sacrificing his life for the sanctity of G-d [should he
be forced to deny Him, G-d forbid]. Surely I am not inferior to him.

[As will be explained in later chapters, the ability of even the
lowliest Jew to give up his very life for G-d stems from every Jew's
innate, hidden love of G-d, which is activated and aroused whenever he
feels that he is being torn away from Him. But if the kal shebekalim
does indeed love G-d so deeply that he will surrender his life for
Him, why is he a kal shebekalim? Why does he sin? Why does he not
observe the mitzvot]?

"It is only that a spirit of folly has overcome [lit., `entered']
him, [as our Sages say: (3) `No man sins unless overcome by a spirit
of folly]'; he imagines that committing this sin will not affect his
Jewishness, and that his soul will not be severed thereby from the G-d
of Israel.

[In fact, at the moment that a Jew sins he becomes separated from
G-d. Were the kal shebekalim to realize this, he would never sin.
The "spirit of folly," however, deludes him into thinking otherwise].

"[Similarly, the kal shebekalim neglects the positive mitzvot,
although his natural love of G-d dictates that he fulfill them,
because] he also forgets the love of G-d hidden in his heart. [Were
he aware of this love, he would seek out mitzvot to perform in order
to unite with G-d.

All this applies to the kal shebekalim]. "But as for me - [one should
say to himself] - I have no desire to be such a fool as he, to deny
the truth!"

[For the truth of the matter is that sin does separate man from
G-d, and that one does have a natural love of G-d that dictates the
performance of mitzvot. "These truths," one must say to himself, "I
do not wish to deny."

Such arguments are effective in a conflict with one's animal soul over
actual thought, speech and action. Using the above-mentioned reasoning
one can prevail over his evil inclination at all times (in both
"turning from evil" and "doing good"), and thereby attain the rank of
the Beinoni].

It is different, however, with something entrusted to the heart,
[i.e., involving one's feelings], meaning, [in our case], that one's
heart actually abhor and despise the evil [that he now craves,
whether] with absolute hatred [as the perfect tzaddik does], or even
not quite so utterly, [as does the "incomplete tzaddik]."

This cannot be attained in complete truth except through that level
of intense love of G-d called "love of delights," [which consists
of] delighting in G-dliness, akin to [the bliss of] the World to Come,
[concerning which our Sages say, that souls "will bask in the radiance
of the Divine Presence." Only such "love of delights" (Ahava
Be'ta'anugim) creates a hatred of evil, as explained in the previous
chapters].

Concerning [one who experiences] this ["love of delights"] our Sages
said, (4) "You shall see [a glimmer of] your [reward in the] World
to Come in your lifetime." Not every man is privileged to attain this
state, for it is in the nature of a reward received [from above, and
a reward can only be received, not taken].

Thus it is written, (5) "I (G-d) will make your priestly office a
rewarding service," [Service of G-d with this ecstatically blissful
love is designated "priesthood" even though it is not restricted to
the Kohanim, members of the priestly family of Aaron. The above-
quoted verse tells us that this lofty level of divine service is
a gift from G-d], as is explained elsewhere. (6)

[Consequently, the rank of tzaddik is not within every man's reach:
it is dependent upon one's loathing of evil, which is in turn
contingent on his experiencing that blissful love which is a gift from
G-d. The level of Beinoni, however, is attainable by all.

With this in mind, the Alter Rebbe clarifies the Talmudic passage that
describes Job as saying to G-d: "You have created tzaddikim (righteous
men), and You have created resha'im (wicked men)." In the first
chapter of Tanya the Alter Rebbe asked: How can G-d be said to have
"created" righteous and wicked men? If man is wicked, it is his own
doing. G-d ordains only whether one shall be clever or foolish,
strong or weak, and the like; he does not declare whether one will be
righteous or wicked, for doing so would negate man's freedom of
choice. How, then, could Job say, "You have created men as tzaddikim
and resha'im?"

The matter becomes clear, however, in light of the Alter Rebbe's
statement here that the ability to become a tzaddik is a gift from
G-d, not granted to every man. "You have created tzaddikim" thus means
that G-d created souls capable of attaining the rank of tzaddik.
In the Alter Rebbe's words]:

Therefore did Job say, "`You created tzaddikim ...."

[We can now understand Job's statement as a reference to those
souls created with the capacity of attaining the rank of tzaddik.
(The meaning of "You have created resha'im" is explained in ch. 27.)]

As stated in Tikkunei Zohar, (7) there are many grades and degrees in
Jewish souls:

Pious men ("chassidim"), strong men ("gibborim") who gain mastery
over their evil inclination, scholars of the Torah, prophets, ....
tzaddikim, and so forth. Note there.

[Accordingly, within the ranks of the souls there are those who
are categorized as tzaddikim]. (8)

Footnotes:

1. Yeshayahu 59:2.
2. Tehillim 5:12.
3. Sotah 3a.
4. Berachot 17a.
5. Bamidbar 18:7.
6. See further, ch. 43.
7. Introduction to Tikkunei Zohar 1b.
8. This appears to be the Alter Rebbe's intention in citing
Tikkunei Zohar. However, the Rebbe remarks: "This bears
examination." Possibly, the Rebbe is implying doubt as
to whether the Alter Rebbe understands the mention of tzaddikim
in Tikkunei Zohar as referring to those souls born with the
capacity to become tzaddikim, since the other qualities mentioned
there - especially those that characterize the "gibborim, who
prevail with might over their Yetzer Hara" - are not hereditary,
but are attained by dint of one's efforts. On the other hand,
"gibborim" may refer to souls that are inherently inclined toward
Gevurah, as are "chassidim" toward Chesed, and so on.

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DAILY MITZVAH (Maimonides): Shabbat, January 21, 2006

B"H

----------------------------------------------------------------------
*PLEASE NOTE*:
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----------------------------------------------------------------------

Tevet 21, 5766 * January 21, 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 Mitzvot (Day 141 of 339):

Positive Mitzvot 133, 143, 144
--------------------------------------------------------------------

Positive Mitzvah 133: Challah: Dough Offering

-Numbers 15:20 "You shall offer up a cake of the first of your
dough as a gift"

Man's most staple food is bread.

HaShem granted us a Mitzvah which shows how our basic foods can
be connected with holiness.

The Torah commands us to separate a portion of the dough which we
use to bake bread and present it to the priest.

Does your mother bake her own Challah for Shabbat? If she does, she
can fulfill this Mitzvah by separating a portion of the dough.

Since the Beit HaMikdash has not yet been rebuilt, and the priests
are unfit to serve in it, this portion cannot be given.

However, it is still considered holy and must be treated accordingly.

There are laws concerning the types of dough used, the blessing to
be recited, and what to do with the separated portion.

These laws should be studied and followed.

This Positive Mitzvah is a very special one for women and girls
and brings great blessing into the Jewish home.

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

Positive Mitzvah 143: The Priestly Portion of Meat

-Deuteronomy 18:3 "And this shall be the priests' portion from
the people"

The priests dedicate their life to the service of HaShem in the
Beit HaMikdash. It is proper for the people, whom they represent
and benefit, to supply them with their needs.

In addition to the portions they receive from the sacrifices, this
Positive Mitzvah commands us to give the priest certain portions of
every animal slaughtered.

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

Positive Mitzvah 144: The Priestly Portion of Fleece

-Deuteronomy 18:4 "And the first of the fleece of your sheep
(shearing), you shall give him"

It takes quite a while for a newborn lamb to grow and develop into
a full grown sheep.

The owner tends gently and patiently to his flock until the time
arrives for him to benefit from their wool.

Carefully, he does the shearing, thinking about the profit he will
make from the wool.

This Positive Mitzvah makes him stop and think about others who do
not tend to their own private livelihoods, but are committed to the
service of HaShem.

The Torah commands us to give the first portion of the wool to the
priests.

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DAILY MITZVAH (Maimonides): Friday, January 20, 2006

B"H

Tevet 20, 5766 * January 20, 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 Mitzvot (Day 140 of 339):

Negative Mitzvah 149 and Positive Mitzvah 132
--------------------------------------------------------------------

Negative Mitzvah 149: A non-Priest may not eat meat of certain
sacrifices

-Exodus 29:33 "But a stranger shall not eat of them because they
are holy"

Portions of some sacrifices may only be eaten by the priest.

These sacrifices are the sin-offering, the guilt-offering, and
the communal peace-offering.

A non-priest, called "a stranger" in this verse, is forbidden to
eat from sacrificial meat.

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

Positive Mitzvah 132: Declaration when Presenting the First-fruits

-Deuteronomy 26:5 "And you shall speak and say before the L-rd"

One day, when Shira came home from school, she found a brand new
doll house that she had wanted for a long time.

She ran up to her mother and hugged her tightly.

"Oh! Thank you so much, Mommy!" she exclaimed.

"You're always doing so many nice things for me. I think you are
the best mother anywhere ! "

"Do you really?" her mother asked with a smile.

"Of course" Shira replied. "You care for me. You buy my clothes.
You cook delicious meals. You help me with my homework. You take
me for rides. You let me have friends over - and now this doll house!"

Suddenly, Shira felt even more appreciative of her mother than ever.

She had just told her mother about all the wonderful things she did
for her. By saying them, she felt more thankful than when she just
thought of them.

When the Jew presents his first fruits (Positive Mitzvah 125), he
is commanded to make a declaration.

As he stands in the Beit HaMikdash, watching his basket of luscious,
ripened fruit placed near the altar by the priest, he gives thanks
to HaShem for His generosity.

He relates a short history of the Jewish nation; how HaShem took us
out of slavery in Egypt and brought us to the holy land of Eretz
Yisrael.

It is the first fruit of that Holy Land that he is now bringing.

The obligation to declare his thanks to HaShem helps him appreciate
HaShem's generosity more than he had before he actually said these
things.

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"TODAY'S DAY": Friday, January 20, 2006

B"H

Tevet 20, 5766 * January 20, 2006

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

Monday, Tevet 20 5703

Torah lessons: Chumash: Sh'mot, Sheini with Rashi.
Tehillim: 97-103.
Tanya: However, the essence (p. 47)...and its delights.

The Mitteler Rebbe answered someone at Yechidus: When two discuss
a subject in Avoda and they study together, there are two Divine
souls (1) against one natural soul.

Footnote: (1) See Tanya chapters 1 and 2 for an introduction to the
concept of two souls.

In our context the point is this:
Each Divine soul (Neshama) desires not only that the
person himself fulfill G-d's Will (to study Torah and be
active in Avoda) but also desires that another do so.

Selfless concern for another's spiritual welfare is,
after all, part of the basic "goodness" and character of
the Neshama.

By contrast, the hedonistic natural soul is basically
self-centered; it is not driven by a desire that
another should enjoy physical pleasures etc.

So, when two Jews study Torah together, the natural
soul within each of them attempts to hinder that person
alone. The G-dly soul, however, since it also desires
the other's welfare, joins forces with his Neshama, so
that "...there are two Divine souls against one natural
soul."

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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: Friday, January 20, 2006

B"H

Tevet 20, 5766 * January 20, 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: Friday, Tevet 20, 5766

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

• Passing of Maimonides (1204)

Rabbi Moses ben Maimon, Talmudist, Halachist, physician, philosopher and communal leader, known in the Jewish world by the acronym "Rambam" and to the world at large as "Maimonides", passed away in Egypt on the 20th of Tevet in 1204.

Links: A brief biography [http://www.chabad.org/75991]; a lengthier bio [http://www.chabad.org/107769]; more [http://www.chabad.org/search/keyword.asp?kid=1697]

• Printing of the Talmud (1483)

The first volume of the Babylonian Talmud [http://www.ucalgary.ca/~elsegal/TalmudPage.html], the tractate Berachot, was printed in Soncino, Italy, on the 20th of Tevet of the year 5244 from creation (1483)

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

Rabbi Yosef Yitzchak of Lubavitch once met a watercarrier carrying full buckets and remarked: "When one encounters water there is an appropriate maxim of the Baal Shem Tov that one should say, namely: 'When encountering water one should say that the Baal Shem says that it is a sign of blessing'"

- Hayom Yom, Tevet 21

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

Chitas and Rambam for today:

Chumash: Shemot, 6th Portion Shemot 4:18-4:31 with Rashi
• English Text:
http://www.chabad.org/parshah/rashi/default.asp?tDate=1/20/2006&src=ds

Tehillim: Chapters 97 - 103
• Hebrew text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=1/20/2006&Lang=HEB
• English text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=1/20/2006

Tanya: Likutei Amarim, end of Chapter 13
• Lesson in Tanya:
http://www.chabad.org/dailystudy/tanya.asp?tDate=1/20/2006
• RealAudio:
http://www.chabad.org/dailystudy/audio.asp?what=tanya&tDate=1/20/2006&format=rm
• Windows Media:
http://www.chabad.org/dailystudy/audio.asp?what=tanya&tDate=1/20/2006&format=m3u

Rambam:
• Sefer Hamitzvos:
http://www.chabad.org/dailystudy/seferHamitzvos.asp?tDate=1/20/2006
• 1 Chapter: Zechiyah uMattanah Chap. 2
http://www.chabad.org/dailystudy/rambam.asp?tDate=1/20/2006&rambamChapters=1
• 3 Chapters: Bikurim Chap. 3, 4, 5
http://www.chabad.org/dailystudy/rambam.asp?tDate=1/20/2006&rambamChapters=3

Hayom Yom:
• English Text:
http://www.chabad.org/dailystudy/hayomyom.asp?tDate=1/20/2006

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LESSONS IN TANYA: Friday, January 20, 2006

B"H

Tevet 20, 5766 * January 20, 2006

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

Today's Lesson:

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

Now, this aformentioned love attained by Beinonim at the time of
prayer by virtue of the [temporary] preponderance of the divine soul
[over the animal soul], etc., when compared to the standard of the
tzaddikim who *serve* G-d in perfect truth ["in the truest manner
of truth]", [this love] is not called "true service" at all, since it
passes and disappears after prayer;

whereas it is written, (11) "The language [lit., `the lip'] of truth
shall be established forever, but the tongue of falsehood is only
momentary."

[Thus, the term "truth" refers to something immutable; the temporary
and passing are not considered "true". The same applies here as well:

Since the Beinoni's love of G-d is felt only during prayer and
disappears afterwards, it does not measure up to the "truest" sense
of truth - the perfect truth attained by tzaddikim].

Nevertheless, in relation to the rank of the Beinoni, [this level of
love] is regarded as a truly perfect service in terms of their level
of truth, [i.e., the level of Beinonim], in each man relative to his
standing in the category of the Beinonim [for, as mentioned earlier,
the rank of Beinoni is subdivided into many levels].

Their love, too, which they possess [only] during prayer, I term,
"The language of truth [,which] shall be established for ever,"
[i.e., their love is true and permanent, though manifest only during
prayer], since their divine soul has the power to reawaken this love
constantly, whenever it gathers strength during prayer, day after
day, by means of the spiritual preparation appropriate to each soul's
quality and rank.

[The higher the level of the soul, the less preparation it requires
to awaken its love of G-d. Regardless, every soul has the capacity to
arouse its love of G-d during prayer.

The Beinoni's love of G-d is thus constant, since it is either in an
active, revealed state, or is in potentia, and can be revealed at any
moment throughout the day (for, as mentioned earlier, every Beinoni
has the potential to attain the level of "praying the whole day long."

One difficulty yet remains: How is it possible for the same level of
service to be considered untrue by the standards of tzaddikim, and
true with regard to Beinonim? Is truth not absolute?

This matter is now explained as follows:

The quality of truth is to be found on every level. In each, truth
means the essence and core of that level; i.e., truth is defined as
that which agrees with the essence of that particular level where it
is measured.

Since this is so in all the myriad levels of the spiritual worlds,
from the very highest to the very lowest, and since the lowest levels
are incomparable to the highest, how can it be said that the lower
grades possess truth?

We must say, therefore, that the term "truth" is relative to the level
on which it is found, that each grade has its own core of truth.

Things are true if they agree with [the essence of] their own level
and untrue if they do not; they need not agree with a higher level to
be considered "true".

In the Alter Rebbe's words]:

For truth is the attribute of Jacob, [as the verse states:(12) "You
give truth to Jacob]," who is called (13) "the middle bolt which
secures everything from end to end," (14) [just as the middle bolt in
the Tabernacle secured and bolted together all the boards by passing
through them all.

In spiritual terms, this means that the attribute of truth passes]
from the highest gradations and levels to the end [i.e., lowest] of
all grades.

In each gradation and level it passes through the central point [of
that particular level], which is, [i.e., which then becomes] the
point and quality [i.e., the standard] of [that level's] attribute
of truth.

[Proof is now given that each grade has its own standard of truth,
as it were]:

The attribute of truth is an unbounded inheritance; it has no upper
limit [as it extends] to the highest levels, and all lower gradations
and levels are as nothing compared with those superior to them.

[If, then, truth is found on all levels despite their disparity, we
must conclude that the standard of truth on each level is relative to
the core of that level.

In support for his statement that the lower levels and grades are
incomparable to the higher ones, the Alter Rebbe cites]:

As is known to those familiar with the Esoteric Discipline [i.e.,
Kabbalah], the quality that is the "head and intellect" - [the
highest level] - within lower grades, is inferior to the "soles" and
"feet" - [the very lowest level] - within the higher grades;

as our Sages say, (15) "The feet of the chayyot surpass all [those
levels lower than them, including the highest degree within those
lower levels]."

[The attribute of truth, then, is measured according to the standards
of each level. We may thus conclude that the divine service of the
Beinoni is considered "true" service relative to their level, although
when compared with the service of tzaddikim it is not considered
"true", since it passes after prayer.

Footnotes:

11. Mishlei 12:19.
12. Micah 7:20.
13. Zohar I, p. 1b; p. 224a.
14. Paraphrase of Shmot 26:28.
15. Chagigah 13a.

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CHASSIDIC STORY: The Snake in the Wall

B"H

Tevet 19, 5766 * January 19, 2006

=============================
C H A S S I D I C S T O R Y
=============================

The Snake in the Wall
Talmud, Shabbat 156a
---------------------

Rabbi Akiva had a daughter. But astrologers said to him, "On the day she enters the bridal chamber, a snake will bite her and she will die."

On the night of her marriage, she removed a brooch and stuck it into the wall. When she pulled it out the following morning, a poisonous snake came trailing after it; the pin had penetrated into the eye of the serpent.

"Was there anything special that you did yesterday?" her father asked her.

"A poor man came to our door in the evening," she replied. "Everybody was busy at the banquet, and there was none to attend to him. So I took the portion which was given to me and gave it to him."

Thereupon Rabbi Akiva went out and declared: "Charity delivers from death." [1] And not just from an unnatural death, but from death itself.

Footnote:

Proverbs 10:2.

(To view this story online, or to post a comment, please click here: http://www.chabad.org/article.asp?aid=347513)

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