Sunday, January 22, 2006

LESSONS IN TANYA: Monday, January 23, 2006

B"H

Tevet 23, 5766 * January 23, 2006

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

Today's Lesson:

Likutei Amarim
Chapter Fifteen
---------------

[In the previous chapters, the Alter Rebbe discussed the difference
between the tzaddik and the Beinoni. The tzaddik has no evil
inclination.

Since there is no longer any evil in his own soul, evil holds no
attraction for him. In the Beinoni, however, the evil remains strong.

The Beinoni therefore finds evil desirable, and it is only through the
constant vigilance and struggle of his divine soul that he is able to
prevent his animal soul from implementing its desires in thought,
speech and action].

With this [distinction in mind], we may understand the verse: (1)
"And you will return and see the difference between the righteous man
and the wicked one, between he who serves G-d and he who serves Him
not."

[The Talmud (2) raises the question: The term "righteous man" is
identical with "he who serves G-d," and "the wicked man" is obviously
"he who serves Him not." Why, then, does the text repeat the
contrast?

In answer, the Talmud states: "Both `he who serves G-d' and `he who
serves Him not' are fully righteous; yet one who reviews his studies
one hundred times cannot compare to he who reviews his studies 101
times." (3)

However, this answer seems to clarify only the second set of seemingly
repetitive terms - "the wicked man" and "he who serves Him not."
Far from being wicked, "he who serves Him not" is so described only
because he reviews his Torah studies no more than 100 times. Yet we
remain with the difficulty posed by the first set of identical
descriptions - "the righteous man" and "he who serves G-d." In fact,
the above-quoted Talmudic interpretation of the verse adds yet a third
category: "he who serves Him not," yet is also righteous!

It is this difficulty that the Alter Rebbe now resolves, based on his
previous distinction between the tzaddik and the Beinoni].

The difference between "he who serves G-d" (oved) and a righteous man
(tzaddik) is, that "he who serves G-d," written in the present tense,
describes one who is still presently laboring in his divine service.

This service consists of the struggle against one's evil nature with
the aim of overpowering it, and banishing it from the "small city"
[i.e., the body, which is like a city whose conquest is the objective
of both the good and the evil nature], (4) so that it should not vest
itself in the organs of the body through evil thought, speech or
action. (5) [Doing battle against his evil nature is the avodah
("service") of "he who serves G-d]."

This constant battle with one's evil nature truly entails much effort
("service") and toil. This is the Beinoni.

[It is he, who must wage this battle; it is the Beinoni who is called
"he who serves G-d," for he is actively engaged at present in his
service].

The tzaddik, on the other hand, is designated "a servant (eved) of
G-d," as a title [conferred on the person himself; it is not merely
a description of one's active role as is the designation "one who
serves."

[The term "servant" is] similar to the title "sage" or "king",
bestowed on one who has already become a sage or king.

So, too, he [the tzaddik] has already effected and completely
accomplished his "service" of waging war with the evil in him. He
has banished it and it is gone from him, leaving [the seat of evil
nature in] his heart, (6) "void within him." [Having completed this
task, the tzaddik has earned the title "servant of G-d."

We now see that the expressions "a righteous man" and "he who serves
G-d" are not repetitious; "he who serves G-d" is not a description of
a tzaddik but of a Beinoni.

The Alter Rebbe now goes on to discuss the difference between "he who
serves G-d" and "he who serves Him not," who, as the Talmud declares,
is not wicked].

In the category of Beinoni there are also two levels: "He who serves
G-d" and "he who serves Him not."

Yet he [who "serves Him not]" is not wicked, [although he does not
wage war with his evil nature], for never in his life has he committed
even a minor transgression [in the realm of negative commandments].

He has also fulfilled all the [positive] commandments which he was
able to fulfill, including the precept of Torah study - which is equal
to all the other commandments combined - to the extent that his mouth
never ceased from study, [despite the difficulty involved in this].

Yet [he is still described as one who "does not serve G-d," for he
does not wage any battle against his evil inclination to vanquish it
through the aid of the Divine light that illuminates the G-dly soul
abiding in the brain, which rules over the heart - as explained
above (7) - [that the G-dly soul and the Divine light illuminating it
are the Beinoni's answer to his evil inclination. He ("who serves Him
not') does not struggle with it] - for his evil inclination does not
oppose him at all in an attempt to deter him from his Torah study and
divine service, and thus he need not wage any war against it.

So it is, for example, with one who is by nature an assiduous student
due to his stolid temperament, and who is also free of conflict with
sexual desire due to his frigid nature; and similarly with other
mundane pleasures [he need not exert himself to master a desire for
them], for he naturally lacks any feeling for enjoyment.

For this reason he does not need to contemplate so much on the
greatness of G-d to consciously create a spirit of knowledge and fear
of G-d in his mind in order to guard himself from transgressing any
prohibitive commandments.

[He also need not create] a love of G-d in his heart, [which would
motivate him] to bind himself to Him through fulfilling the [positive]
commandments and through Torah study which equals all [the other
commandments together].

The hidden love of G-d found in the heart of all Jews, who are
called (8) "the lovers of His name," is sufficient for him [to
motivate his fulfilling the commandments], since he is naturally so
inclined.

[For a Jew who must engage in battle with his evil inclination,
the love hidden in his heart is not enough. He must arouse it to an
active, conscious state. For the person who is free of conflict with
evil, however, this hidden love (together with his naturally favorable
character traits) is sufficient].

For this reason, he is not considered "one who is serving G-d" at
all.

For this latent love is not of his making or achievement by any means.
It is our inheritance, bequeathed by our Patriarchs to the entire
Jewish nation, as will be explained further. (9)

[With this the Alter Rebbe concluded the thought that within the level
of Beinoni there are two sub-categories - "he who serves G-d," and
"he who serves Him not."

He now goes on to say that even one who is not naturally endowed with
traits favorable to G-d's service, may yet come under the category of
"he who serves Him not]."

So, too, he who is not inherently studious, but has accustomed himself
to study diligently, so that this habit has become his second nature;
thus, [diligence is now natural for him], - for him, too, the hidden
love of G-d is now sufficient, unless he wishes to study more than he
usually does.

[To do so, he must arouse a conscious love of G-d in his heart. Only
such a love can supply the strength necessary to free himself from the
restraints of his acquired nature].

Footnotes:

1. Malachi 3:18.
2. Chagigah 9b.
3. The significance of the 101st revision will be explained further in
this chapter.
4. Kohelet 9:14; Nedarim 32b; and see above, ch. 9.
5. See ch. 12.
6. See ch. 1.
7. See chs. 12 and 13.
8. Tehillim 69:37.
9. Chs. 18, 19, and 44.

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DAILY MITZVAH (Maimonides): Monday, January 23, 2006

B"H

Tevet 23, 5766 * January 23, 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 143 of 339):

Positive Mitzvot 82, 135; Negative Mitzvot 220, 221, 222
--------------------------------------------------------------------

Positive Mitzvah 82: Breaking the Neck of an Unredeemed First-born
Donkey

-Exodus 34:20 "And if you do not redeem it, you shall break its neck"

The owner of a first-born donkey, who does not redeem it, prevents
the priest from receiving his due.

He cannot benefit from this animal and is commanded to kill it by
breaking its neck.

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

Introduction to Mitzvot 134 - 135:

Shemitah - The Sabbatical Year Avi's family lives in Jerusalem.

Avi likes the city with its busy streets and constant activity.
There is always something going on.

However, sometimes, Avi thinks about his cousins who live on
a kibbutz in the north and wonders what it is like to live there.

One summer, Avi's parents decided to send him to stay with his
cousins for a month.

He was so excited he could talk of nothing else for weeks.

Finally, Avi arrived at the kibbutz. The countryside was so different
from the city. The beautiful green meadows and yellow fields were
nicer than any park back home. Avi loved the kibbutz. But most of
all, he liked to accompany his uncle on his tractor.

Every day, his aunt would make fresh salads and steam vegetables that
came straight from the fields. His uncle even let him pick the fruits
and vegetables himself. Avi was amazed at the large amount of fresh
produce that grew in the fields.

"Uncle Abe," he once said, as they were riding on the tractor, "it
is as if the land is a natural factory, producing such a large harvest
over and over again every year."

His uncle smiled. "You are right, Avi. Sometimes, we're so used
to it, we take it for granted and expect the earth to supply us
constantly, with everything that we need. But, you know, that's
why HaShem commanded us to keep Shemitah."

"Shemitah?" Avi repeated, somewhat puzzled.

"What's that?"

Uncle Abe explained: "For six years we work the land, and then, on
the seventh year, we stop plowing and planting."

"That sound's like Shabbat!" exclaimed Avi.

"In a way it is!" Uncle Abe replied. "It is a Shabbat for the land.

We do not work the land at all. It reminds us, that it's not the earth
that supplies us, but HaShem that makes things grow!"

"But then, how do you make a living, Uncle Abe?" asked Avi.

"I can't imagine my father taking a year off from work!"

Uncle Abe explained: "There are some types of work in the fields
that are permitted. Most important though, this Positive Mitzvah
teaches us to trust HaShem and believe that He will provide us with
our needs. And He does!"

The Positive Mitzvah of Shemitah applies only in Eretz Yisrael.

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

Positive Mitzvah 135: Resting the Land from Plowing and Reaping
during Shemitah

-Exodus 34:21 "In plowing and in harvest you shall rest"

The Torah commands us to stop working the land during the Shemitah
year.

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

Negative Mitzvah 220:

It is forbidden to plant during the Shemitah year.

-Leviticus 25:4 "You shall not sow your field"

We are forbidden to plant our fields during the Shemitah year.

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

Negative Mitzvah 221: It is forbidden to prune trees during Shemitah

-Leviticus 25:4 "You shall not prune your vineyard"

We are forbidden to prune our vineyards or trees during the Shemitah year. Pruning is snipping off extra branches or twigs that interfere with other growing branches.

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

Negative Mitzvah 222: It is forbidden to harvest crops in a regular
manner

-Leviticus 25:5 "That which grows of its own accord of your harvest, you shall not reap"

During the Shemitah year, many crops that had been planted during the sixth year continue to grow on their own and become ripe. We are allowed to eat those crops, but we must harves them differently than we normally would.

For example, instead of collecting the entire crop at once and packaging it, we pick only the amount that we need to use in the immediate future. We are not permitted to harvest those crops in the same manner which we do every other year.

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"TODAY'S DAY": Monday, January 23, 2006

B"H

Tevet 23, 5766 * January 23, 2006

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

Thursday, Tevet 23 5703

Torah lessons: Chumash: Sh'mot, Chamishi with Rashi.
Tehillim: 108-112.
Tanya: However, the impression (p. 51)...Towards his
brothers.

(Here appears an emendation to the text of Torah Or, relevant only in
Hebrew. Translator).

Groaning by itself won't do a bit of good.

A groan is only a key to open the heart and eyes, so as not to sit
there with folded arms, but to plan orderly work and activity, each
person wherever he can be effective, to campaign for bolstering Torah,
spreading Torah and the observance of Mitzvot.

One person might do this through his writing, another with his
oratory, another with his wealth.

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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: Monday, January 23, 2006

B"H

Tevet 23, 5766 * January 23, 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: Monday, Tevet 23, 5766

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

Chitas and Rambam for today:

Chumash: Va'eira, 2nd Portion Shemot 6:14-6:28 with Rashi
• English Text:
http://www.chabad.org/parshah/rashi/default.asp?tDate=1/23/2006&src=ds

Tehillim: Chapters 108 - 112
• Hebrew text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=1/23/2006&Lang=HEB
• English text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=1/23/2006

Tanya: Likutei Amarim, beginning of Chapter 15
• Lesson in Tanya:
http://www.chabad.org/dailystudy/tanya.asp?tDate=1/23/2006
• RealAudio:
http://www.chabad.org/dailystudy/audio.asp?what=tanya&tDate=1/23/2006&format=rm
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http://www.chabad.org/dailystudy/audio.asp?what=tanya&tDate=1/23/2006&format=m3u

Rambam:
• Sefer Hamitzvos:
http://www.chabad.org/dailystudy/seferHamitzvos.asp?tDate=1/23/2006
• 1 Chapter: Zechiyah uMattanah Chap. 5
http://www.chabad.org/dailystudy/rambam.asp?tDate=1/23/2006&rambamChapters=1
• 3 Chapters: Bikurim Chap. 12, Shemittah veYovel Chap. 1, 2
http://www.chabad.org/dailystudy/rambam.asp?tDate=1/23/2006&rambamChapters=3

Hayom Yom:
• English Text:
http://www.chabad.org/dailystudy/hayomyom.asp?tDate=1/23/2006

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DAILY DOSE: Retroactive Liberation

B"H

Retroactive Liberation
----------------------

(The Rebbe writes in a letter:)

Before I had even started school, a picture of liberation was already forming in my mind. Such a liberation, and in such a way, that it would truly make sense of all the suffering, all the oppression and persecution we have undergone.

It is not that there will be no more darkness, no more suffering, that those things shall cease to exist. It will be such an essence-light that darkness itself will become light —-even the darkness and suffering of the past.

A Daily Dose of Wisdom from the Rebbe
-words and condensation by Tzvi Freeman
Tevet 22, 5766 * January 22, 2006

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