B"H

Lessons for Shabbos, 25 Cheshvan, 5725 - October 31, 1964

Tanya
Hayom-Yom
Rambam



Hayom Yom

Hayom-Yom for 25, Cheshvan

24 Cheshvan, 5725 - October 30, 196426 Cheshvan, 5725 - November 1, 1964

Hayom Yom was written by the Lubavitcher Rebbe in 5703 (1942-43).
In this box we have listed the Torah Lessons for this year.
The Torah Lessons below in the text are as they were in the original edition.
Shabbos, 25 Cheshvan, 5725 - October 31, 1964
Torah Lessons
(5725)
Chumash: Chayei Sara, 7th portion (Gen. 25:12-25:18) with Rashi.
Tehillim: Chapter 119 (verses 1-96)
Tanya: English text / Audio / MP3
Rambam:
     3 chapters: Hebrew / Audio / MP3,
     1 chapter: Hebrew / Audio / MP3,
     Sefer Hamitzvos: English / Audio / MP3

Tuesday Cheshvan 25 * 5704
Torah Lessons
(5703)
Chumash: Tol'dot, Shlishi with Rashi.
Tehillim: 119, 1-96.
Tanya: XXXII. May the L-rd (p. 591)...him who seeks it. (p. 593).

Divine Providence leads everyone to his place of residence for the purpose of strengthening Yiddishkeit and disseminating Torah.

When you plow and you sow - things will grow.

   

Notes:

    * According to circumstantial evidence cited by the Rebbe Sh'lita (Sefer Hamaamarim 5711, p. 106), this day marks the Yahrzeit in 5703 (1942), of Harav HaChassid R. Menachem Mendel Hakohein Horenstein, who was married to Rebbetzin Sheina, daughter of the Previous Rebbe. May G-d avenge his blood.

    Also, this day is part of the Didan Natzach victory, marking the issuance, in 5748 (1987), of a unanimous ruling by a Federal Appeals Court, confirming and strengthening the lower court's decision regarding the Sfarim and K'tavim of the Rebbe'im.



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Tanya
As Divided for a Regular Year

Tanya for 25 Cheshvan

24 Cheshvan, 5725 - October 30, 196426 Cheshvan, 5725 - November 1, 1964


Epistle Thirty-One

[Interdependence and brotherly love among Jews strike far deeper than the visible interpersonal plane.

Indeed, if they are lacking, the pain is felt by the Shechinah itself, the Divine Presence.

For the Divine Presence is the heart of the Jewish people, who themselves constitute the organs. A deep-seated organic disorder that affects the circulatory system, affects the entire body, including even the heart itself].

Well known at the gates, [1] is the statement in the Tikkunim [2] that the "Shechinah is ailing in the exile," as it were.

[The previous Epistle opened with the phrase, "It is well known...," because it cited a widely-known statement from the Talmud.

Here, however, the Alter Rebbe opens with a more esoteric quotation from the Zohar, which is well known only in more scholarly circles, among those who sit at the city gates, for this was where judges and scholars traditionally used to congregate].

This [anthropomorphism] draws a comparison with a physical ailment, distinguishing, [of course,] between the holy [and the mundane; [3] i.e., bearing in mind the utter disparity between a physical ailment and the state metaphorically described as an "ailment" of the Shechinah].

The cause of illness or health lies in the distribution and flow of the life-force from the heart to all the organs, [this life-force] being vested in the blood of life which flows from the heart to all the organs; and the spirit of life and the blood [4] circulates all around into all the limbs, through the veins [5] that are embedded in them, and returns to the heart.

Now, if the circulation and flow of this spirit of life is always as it should be, in its proper order as arranged for it by the Fountainhead of Life, then the individual is perfectly healthy.

For all the limbs are bound together and receive their appropriate vitality from the heart through this circulation.

But should there be any disorder in any place, restraining, hindering or reducing the circulation and flow of the blood with the spirit of life vested in it, then this bond - which connects all the limbs with the heart by means of this circulation - is severed [which would extinguish life], or diminished, in which case the individual will fall ill and sick [May G-d protect us!].

[The interconnection of all the organs with the heart, thus also impacts on the heart itself].

Precisely so, metaphorically speaking, all the souls of Israel are regarded as the organs of the Shechinah, [6] which is called the "heart", as it is written, [7] "The Rock, My Heart"; [8] and as it is written, [9] "And I will dwell with-in them."

The meaning [of this comparison between the Shechinah and the heart that supplies all the organs with blood] is:

The [10] term Shechinah, [deriving as it does from the verb "lishkon" "to rest" or "to dwell"], denotes that the light of G-d abides in the Worlds of Beriah, Yetzirah and Asiyah, in order to endow them with life.

This life-force is drawn forth by means of a prior investment in the souls of Israel.

[This is so] because none of the created beings stand in any comparable relation to the Creator; for [11] "all that are before Him are esteemed as truly naught."

Thus it is impossible for them to receive life-force from His light and effluence, to become created beings ex nihilo into substantiality, and to be living and subsisting, except by means of the souls.

[The Divine light is first drawn down into the Jewish souls, and thereafter into the rest of creation.

The blessings which we recite follow the same order: "...our G-d, King of the universe."

It is by His first becoming "our G-d," whereby the Divine life-force flows into the Jewish people, that He then becomes "King of the universe]."

[For it is the Jewish souls] that rose in His thought, i.e., [their source is in His thought], and thus preceded the creation of the worlds, which came about through [Divine] Speech.

[Mortal thought is internal and personal, inasmuch as it serves the individual himself, whereas speech is external, its purpose being to communicate with others.

So, too, Jewish souls derive from the internal aspect of G-dliness, while the rest of creation derives from the external aspect.

And in order that the Divine life-force be drawn down into the worlds, which represent an external level of creation, it must first be drawn into Jewish souls, the internal level of creation].

Thus our Sages, of blessed memory, said: [12] "With whom did the Holy One, blessed be He, take counsel [concerning the creation of the worlds? - With Jewish souls]," as is known from elsewhere.

[Jewish souls are thus so superior to the created worlds that G-d took counsel with them about the very creation of the worlds.


The above discussion relates only to the drawing down of Divine vitality from the Shechinah into the created worlds, which parallels the emanation of the spirit of life from the heart and its diffusion throughout the entire body.

The Alter Rebbe will now go on to explain the second aspect of this analogy - how the spirit of life returns to the heart from the other organs.

In the analogue likewise, the G-dly life-force within the worlds pulsates in an ongoing dual dynamic called ratzo vashov ("advance and retreat"): the G-dly life-force is first drawn downward, from the Shechinah to the worlds, and then it returns to its source, as a result of the Torah study and the spiritual service of created beings].

And it is well known at the gates [1] that every downflow of [Divine] life-force and [all] effluence from the upper worlds to the worlds which are lower than them, are as stated in the Sefer Yetzirah: [13] "Their beginning [i.e., the beginning of the uppermost levels of creation] is wedged in their culmination [i.e., in the nethermost part of the lowest level of creation], and their culmination is wedged in their beginning."

In the writings of R. Isaac Luria, of blessed memory, this [dual direction] is referred to as Or Yashar ("direct light") and Or Chozer ("reflected light"), [i.e., light reflected upwards from the lower level back to the upper]; as it is also written, [14] "And the Chayot were advancing and retreating," [first proceeding away from their Source and then retreating to it].

The above verse refers to the holy Chayot ("creatures") of the Divine Chariot.

The Kabbalah explains that this is an allusion to the Divine life-force of all worlds and created beings: it first emanates from its Source and then returns to it.

I.e., not only is the Divine life-force drawn from the Shechinah down into creation, but it also returns from created beings back to its original Source.

Thus, according to these words and this truth, which is impossible to explain properly in writing, the Shechinah is referred to as the "heart", and the souls as "organs".

This teaches us that when all the souls are attached and bound together, the circulation and flow of the life-force and of the effluence [from the Shechinah to the worlds and from the worlds back to the Shechinah] is continuous, and "their culmination is wedged in their beginning," thus binding and joining them all - [all the souls, and through them all the worlds] - to the One G-d, so that they will cleave to Him.

Thus it is written, [15] "You are standing firm this day, all of you, before the L-rd your G-d (Havayah Elokei-chem)."

The verse specifies "all of you," [i.e., a situation in which all Jews stand united together]. Moreover, it specifies "before", [implying that this togetherness enables all Jews to relate to Divinity at the level at which the Name Havayah precedes and transcends its subsequent self-imposed descent to become Elokeichem, the life-force that empowers souls.

This can take place only when there is a sense of unity between all the levels which the above verse goes on to enumerate]:

"Your heads..." [i.e, those with the loftiest souls], "from the hewer of your wood..." [i.e., those of more modest spiritual stature.

The Alter Rebbe elaborates on this unity between unequals in Likkutei Torah, at the beginning of Parshat Nitzavim].

This will clarify the teaching of our Sages, [16] of blessed memory, that the destruction of the Second Temple and the fall of Israel into exile, and the withdrawal of the Shechinah and its descent to Edom, into a state of exile, as it were, [for when the Jews are exiled, so too is the Shechinah], [17] - all this was because of the sin of groundless hatred [between one Jew and another] and dissension between their hearts (May the Merciful One save us!).

And this is why [the Shechinah] is referred to metaphorically as ailing [in times of exile, as quoted above].

As for [18] the phrases [in the Amidah], "He supports those who are fallen and heals those who are sick," in plural form - [although reference is being made to the Shechinah], this alludes to all the organs....

[The plural form includes the souls which are the "organs of the Shechinah," inasmuch as they are animated by it; they, too, are in ailing health, and they, too, are supported and healed].

   

Notes:

  1. (Back to text) Note of the Rebbe Shlita: "See Metzudat David on Mishlei 31:23."

  2. (Back to text) Note of the Rebbe Shlita: "Tikkunei Zohar 25; see there at length."

  3. (Back to text) From the Havdalah (Siddur Tehillat HaShem, p. 234), paraphrasing Vayikra 10:10.

  4. (Back to text) Note of the Rebbe Shlita: "I.e., `and the spirit of life which is vested within [the blood]...,' as is soon explained."

  5. (Back to text) The phrase in the current editions ("and the veins") is emended here according to the Luach HaTikkun of the Rebbe Shlita.

  6. (Back to text) Zohar III, 17a.

  7. (Back to text) Tehillim 73:26.

  8. (Back to text) Translated according to Shir HaShirim Rabbah 5:2.

  9. (Back to text) Shmot 25:8.

  10. (Back to text) Note of the Rebbe Shlita: "See Tanya, ch. 41; et al."

  11. (Back to text) Zohar I, 11b.

  12. (Back to text) See Ruth Rabbah, sec. 2; Bereishit Rabbah 8:7.

  13. (Back to text) 1:7.

  14. (Back to text) Yechezkel 1:14.

  15. (Back to text) Devarim 29:9.

  16. (Back to text) Yoma 9b.

  17. (Back to text) Megillah 29b (as quoted in Ein Yaakov); cf. Tanya, ch. 17.

  18. (Back to text) The phrase in the current editions ("As it is written...") is emended here to "As for...," according to the Luach HaTikkun of the Rebbe Shlita. The closing statement of the Epistle is thus presented in the classic Rabbinic style of question and answer, whereby a possible difficulty is anticipated and solved.



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Rambam - Sefer HaMitzvos
As Divided for The Daily Learning Schedule

Positive Mitzvot 191, 214;
Negative Mitzvot 311, 58;
Positive Mitzvah 221;
Negative Mitzvot 263, 264


24 Cheshvan, 5725 - October 30, 196426 Cheshvan, 5725 - November 1, 1964


Positive Mitzvah 191: Preparing for War
Deuteronomy 20:2 "And it shall be when you come near to the Battle the priest shall approach and speak to the people"

The army base was very busy with activity.

An air raid on unfriendly territory was scheduled that night.

Arms were distributed, equipment was double checked, instructions were handed down and the soldiers were training in a mock attack.

Officers were marking targets on their maps and the plan was being finalized.

The Priest, is commanded to stand before the troops and prepare them for combat.

He encourages and inspires the soldiers to put their trust in HaShem and fight with courage.

He excuses weak and nervous soldiers from combat duty because they might spread fear and panic among the other soldiers.

The Torah also releases certain other soldiers for various reasons.


Introduction to Mitzvot 213 - 214, 216 - 220:

Jewish Marriage

It was the year 2448 after the creation of the world.

A grand wedding was taking place around a mountain in the Sinai desert.

Everyone had heard the engagement announcement and many had witnessed the "shower" of gifts and special attention given to the bride to be.

All were excited and anxious about the upcoming event.

The Shofar was blowing the wedding tune, the skies themselves "flashed" with lightening, as if taking pictures, and a heavenly fire accompanied the bridegroom to the chuppah.

It was Matan Torah - the giving of the Torah.

HaShem, the bridegroom, was joined by the bride, the Jewish nation, united by the wedding ring, the Torah, that was being presented to them.

This holy union serves as a model for all Jewish marriages throughout the generations.

At that time, HaShem instituted laws and rules (expressed by the Mitzvot 213 - 214, 216 - 220 ) that enable every Jewish marriage to reflect that original sacred bond.


Positive Mitzvah 214: A Newly Married Couple
Deuteronomy 24:5 "He shall be free at home one year and shall cheer his wife whom he has taken"

Shimi moved into a new neighborhood.

He had left his old friends and now had to make new ones.

His mother suggested that he invite one of the neighborhood children to play with him.

"But I hardly know him!" Shimi complained.

"Well," coaxed his mother, "if you invite him to play you'll share each other's company. The more time you spend together, the better you'll get to know one another and become good friends."

A newly married couple needs time to get used to one another.

The Torah commands that the husband remain at home during the first year.

He should not set out on long journeys. He is excused from certain military service.

He should not take upon himself responsibilities that will call him away from home for lengthy periods (see Negative Mitzvah 311). He is to spend much time at home, sharing his wife's company.

In this way, he will bring joy to his home.


Negative Mitzvah 311: It is forbidden to assign military service or any other duties to a bridegroom in his first year of marriage
Deuteronomy 24:5 "Neither shall he be charged with any business"

The Torah tells us that a bridegroom must be excused from the army during the first year of his marriage.

He should be free to concentrate upon setting up his home and creating a pleasant atmosphere for his new wife. (See Positive Mitzvah 214).

We are cautioned not to assign any military service or any other duties to him during this first year of his marriage.


Negative Mitzvah 58: You shall not fear during a time of war
Deuteronomy 7:21 "You shall not be terrified by them"

When a Jewish soldier is called up to the battlefront, he should trust in HaShem. He should realize that he is fighting for the sake of the Master of the Universe.

The Jewish soldier is commanded not to fear the enemy. He must gather all his courage and rely on HaShem to protect him.

Whoever retreats from the enemy because of fear violates this Negative Mitzvah.


Positive Mitzvah 221: Women Captives of War
Deuteronomy 21:11 "And you see among the captives a beautiful woman"

This Positive Mitzvah concerns the laws which apply if a soldier desires to marry a non-Jewish woman captured in war.


Negative Mitzvah 263: It is forbidden to sell an unwanted woman- captive of war
Deuteronomy 21:14 "You shall not sell her for money"

This Negative Mitzvah applies to a specific situation which may occur during wartime.

If a Jewish soldier sees a woman among the captives of a non-Jewish city and wants to marry her, he must follow the Torah's instructions for doing so (see Positive Mitzvah 221).

If he later decides not to marry her, he is forbidden to sell her as a servant.


Negative Mitzvah 264: It is forbidden to take the woman-captive as a servant
Deuteronomy 21:14 "You shall not treat her as a slave"

In regard to the woman captive (see above Negative Mitzvah 263), the soldier is also not allowed to take such a captive and make her his maidservant.


A rebbe knows his chassidim as one knows his own eyes and ears and fingers and toes. A chassid feels his rebbe as one feels the beating of his own heart.

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

After the Rebbe's wife, Rebbetzin Chaya Mushka, daughter of the previous rebbe of Lubavitch, Rabbi Yosef Yitzchaak Schneersohn, passed on, the Rebbe began to spend more and more time at the "ohel"-- the burial site of the previous Rebbe. The Rebbe would stand there for many hours, with an almost empty stomach, reading people's letters to him and saying psalms.

On the 28th of Nisan, 5751 (1991), the Rebbe returned from the ohel, said the evening prayers, and began to speak to the crowd, In the midst of his talk, completely unexpectedly, came the following words:

"...As we are talking about the geula so much at this time, a disturbing question arises: How is it possible that, despite everything, we have not yet achieved the advent of Moshiach? This is entirely beyond comprehension!

And another distressing issue: Many Jews are gathered together, and at such an opportune time for the geula -- and nevertheless they do not storm the gates and demand Moshiach immediately! It is not inconceivable to them that, G-d forbid, Moshiach may not come tonight...or tomorrow...or the next day -- G-d forbid!

Even when they do cry out, singing and shouting, "How much longer?!", they do this only because they have been told to do so. But if they would mean it and cry out truthfully, there is no doubt Moshiach would already have come!

What more can I do so that all the Jewish People should cry out sincerely and thereby make Moshiach real? After all that I have done, nothing has helped. And the proof: We are still in exile. And most important, in an inner spiritual exile.

The only thing I am able to do is hand the matter over to you. Do everything you can -- in a way of the "Lights of Tohu", but into the "Vessels of Tikun" -- to bring Moshiach into our reality immediately.

May it be His will that, eventually, there will be ten Jews that will stubbornly resolve to wrestle and demand of G-d -- and certainly they shall succeed -- to bring the immediate redemption, as it is written, "...for they are a stiff necked people and so You shall pardon our sins and our wrongdoings and make us Your possession."

So I have done my part. From this point on, do whatever you can. And may it be His will that there will be one of you, or two, or three, that will come up with a suggestion of what to do and how to do it. And especially -- and this is the main thing -- that you should actually accomplish it and bring the true and complete geula immediately, right now, and out of joy and a good heart.

After the Rebbe spoke these words, a great spirit of inspiration swept through Lubavitch. For the next eleven months the Rebbe spoke every week on the topic of Moshiach and encouraged every person to study whatever he or she could about the geula, and to do whatever could be done to publicize the matter.

After eleven months, the Rebbe cleared his desk, went to the ohel, and fell there from a major stroke. Although unable to speak more than a few words, he continued providing guidance and counsel from his bed and armchair. Two years later to that very same day, the Rebbe suffered another stroke. Three months and a few days afterwards, the Rebbe passed on.

*

The Rebbe believed in our orphaned, post-holocaust generation. We won't let him down.

"So I have done my part. From this point on, do whatever you can."

From: Bringing Heaven Down to Earth by Tzvi Freeman - tzvif@aol.com



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