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• Antalya'da bir Rus okulu...
• Türkler iki günde İngilizlerin bir yıllık görüntülü konuşma süresini yakaladı
• Uyuşturucu çetesi klinik bastı: 17 ölü
• Massa son haliyle basının karşısında
• DAILY DOSE: The Kosher Ego
• CHASSIDIC DIMENSION: A Basket of Bikkurim (Ki Tavo)
• Erivan'dan tepki var
• Ahmet Türk'ün çağrsına Arınç'tan yanıt
• Ahmet Hakan yazdı: Umreden mahrem notlar
• Endonezya'daki depremde 44 ölü
• Şok iddia: İstenmeyen civcivi canlı canlı öğütüyorlar!
• Dicle'den çözüm için sekiz öneri
• AB Kürt açılımını övdü, ifade özgürlüğü uyarısı yaptı
• Körler dilleriyle görebilecek
• 'Hükümet teröristleri muhatap almaz'
• Abhazlar Gürcü ablukasına rest çekti:
• Öldüren yarış
• LESSONS IN TANYA: Thursday, September 3, 2009
• Adana'da herkes ''sokakta''
• Havuza öyle bir girdi ki
• Barbie onu da baştan çıkardı
• Annesinin kopyası
• Kim daha çok konuşuyor
• Günün Ülkesi Doğu Timor
• Kötü günler geride kaldı

Antalya'da bir Rus okulu... Posted: 03 Sep 2009 12:14 AM PDT HABER Antalya'da bir Rus okulu... This message was posted on FriendFeed. To comment, reply above this message. Unsubscribe from FriendFeed email.

Türkler iki günde İngilizlerin bir yıllık görüntülü konuşma süresini yakaladı Posted: 03 Sep 2009 12:13 AM PDT HABER Türkler iki günde İngilizlerin bir yıllık görüntülü konuşma süresini yakaladı This message was posted on FriendFeed. To comment, reply above this message. Unsubscribe from FriendFeed email.

Uyuşturucu çetesi klinik bastı: 17 ölü Posted: 03 Sep 2009 12:13 AM PDT HABER Uyuşturucu çetesi klinik bastı: 17 ölü This message was posted on FriendFeed. To comment, reply above this message. Unsubscribe from FriendFeed email.

Massa son haliyle basının karşısında Posted: 03 Sep 2009 12:05 AM PDT HABER Massa son haliyle basının karşısında This message was posted on FriendFeed. To comment, reply above this message. Unsubscribe from FriendFeed email.

DAILY DOSE: The Kosher Ego Posted: 03 Sep 2009 12:01 AM PDT   Daily Dose Elul 14, 5769 · September 3, 2009 The Kosher Ego Print this Page By Tzvi Freeman Do good with all your ego. Say, "I need to make this happen." Say, "I have to see this done." Not only is this "I" permissible, it is crucial to getting things done. So what is forbidden? To believe the "I" belongs to you. Print this Page   |   Post A Comment By Tzvi Freeman From the wisdom of the Lubavitcher Rebbe; words and condensation by Tzvi Freeman. To order Tzvi's book, "Bringing Heaven Down to Earth, click here. Click here to dedicate an email Be a Part of it Enjoyed this email? Please help us continue to share the study of Torah and Jewish traditions: Dedicate or sponsor an email to mark a special occasion Make a donation to Chabad.org.   Subscription Options: Subscribe to more Chabad.org email lists Subscription Management Going on vacation? Unsubscribe Your subscribed email address is: ALIBABACORPORATION.micheal@blogger.com Change email address. Important Tip: To guarantee that your subscription emails continue to be delivered to you, please add subscriptions@chabad.org to your address book, or "whitelist" it in any filters or antispam programs you may have. © Copyright 2009 by Chabad.org, all rights reserved.   Privacy Policy

CHASSIDIC DIMENSION: A Basket of Bikkurim (Ki Tavo) Posted: 02 Sep 2009 11:31 PM PDT   The Chassidic Dimension Elul 14, 5769 · September 3, 2009 Savo Print this Page Based on the teachings of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson A Basket of Bikkurim The Torah portion Savo opens with the commandment of Bikkurim, the First Fruit offering that was brought in a basket called a ten and given to a kohen in the Beis HaMikdash. As described in the Mishnah,1 the basket was a simple one, made of peeled willow twigs. Both the basket and the First Fruits were given to the kohen. Bikkurim is indicative of the finest and best; they were the first2 and choicest fruits,3 to be brought specifically from the "seven varieties for which Eretz Yisrael is lauded."4 Bikkurim were to be brought only to the Beis HaMikdash, and the mitzvah applied only in Eretz Yisrael.5 Notwithstanding these rigorous laws, the First Fruits were brought in a basket which by its nature limited the amount. How is it that the first and best fruits of Eretz Yisrael were to be limited by their container, and why was the basket of such simple quality? In a spiritual sense, Bikkurim alludes to the Jewish people6 in general, and particularly to their souls as found with their source above7 — a level where spirituality precedes all else.8 Although the soul above is on such a high plane, it must descend and clothe itself within the "vessel" of a body which conceals and limits its bond with G-d. While this descent is indeed great, it serves a vital purpose: Through its descent, the soul is able to attain a level of spirituality that it could not attain otherwise.9 For this descent reveals the soul's choicest aspect — how it is truly one, as it were, with G-d Himself.10 Just as this is so regarding the soul's descent, so too with regard to the Jews' service in this world: The ultimate purpose of our spiritual service is achieved not so much through the attainment of love and fear of G-d,11 as by the performance of practical good deeds.12 By performing mitzvos that involve even the lowest parts of the human organism, a person causes his entire body to become a fitting receptacle for the sanctity of his soul. This in turn elevates the soul to its loftiest state. The reason for this is similar to the explanation as to why G-d created different levels in the spiritual worlds and the physical one. The Alter Rebbe explains13 that the purpose of the chain-like downward succession of worlds is not for the sake of the higher worlds. Rather, the purpose is this lowest world. By having this world transformed into a dwelling place for G-d's essence, a tremendous elevation is achieved in the higher spiritual worlds as well.14 The same is true with regard to the soul: It is specifically through its descent within the body that it is able to transform this world into a dwelling place for G-d. Within the world itself, this is achieved by elevating even its lowest aspects through the performance of practical mitzvos. By dint of this service, the soul attains a level of spirituality and closeness to G-d that is even greater than it enjoyed prior to its descent— it achieves the level of spiritual Bikkurim by vesting itself in the simplest of vessels, the body. The same is true with regard to the performance of the mitzvah of Bikkurim: The ultimate elevation of the First Fruits — accomplished by bringing them to the Beis HaMikdash — is reflected in the fact that they are brought and given together with a simple vessel of willow twigs. Based on Likkutei Sichos, Vol. XXIX, pp. 150-152 Spiritual Kinetics In the Torah portion Savo, we are told to "walk in His paths."15 The Rambam regards this exhortation as a positive command,16 explaining it to mean that "we are to emulate the A-mighty to the greatest extent possible; just as G-d is deemed gracious, compassionate and benevolent, so we are to be gracious, compassionate and benevolent." One of the Rambam 's principles regarding the enumeration of commandments is that an all-encompassing command such as "You shall observe My statutes," or "You shall be holy," is not counted as one of the 613 mitzvos , inasmuch as they embrace the entire Torah. Accordingly, it would seem that to "walk in His paths" should not be counted as a positive command, for "emulating the A-mighty to the greatest extent possible" is germane to all mitzvos. Why does the Rambam count this as one of the 613 commandments? We must conclude that "walking in His paths" involves something not found in any of the other commandments, for which reason it is counted as a distinct command. What is the unique aspect of this mitzvah ? The uniqueness of this command lies in that we are told to "walk in His paths." It is possible for a person to perform a mitzvah and to remain stationary — the person finds himself afterwards in the same state he was in before. "You shall walk …." implies that performing the mitzvah transforms the performer into an individual in motion, leaving his previous station and marching on to a higher spiritual rank. The Jew is able to accomplish this when he realizes that he is going in "His paths," i.e., that he performs mitzvos because they are G-d's path and he desires to emulate G-d to the greatest extent possible. When a person performs mitzvos in this manner, he can be assured that rather than remaining spiritually immobile, he will be constantly "on the move." While it is true that performing mitzvos in any manner elevates the performer, when they are not performed in a "walking" manner the effect on the person will remain concealed; "walking in His paths" reveals the spiritual refinement and elevation accomplished through the performance of mitzvos. Moreover, when one "walks in His paths," the elevation achieved is limitless: Chassidus explains the verse:17 "I shall cause you to be 'walkers' among those who are 'stationary'," as referring to the spiritual state of souls who perform Torah and mitzvos in this world, compared to souls and angels above. Although angels and souls above are constantly rising from level to level, they are considered "stationary," for all their degrees of refinement and elevation are of the same magnitude — each spiritual elevation is in some way comparable to their previous level. They are thus considered spiritually immobile, compared to the true infinity of G-dliness. In contrast, the soul within a body, performing Torah and mitzvos with physical objects, is considered to be in motion, for performing mitzvos enables a Jew to rise in a way such that each new level is infinitely loftier than the previous one. Yet all created beings are inherently finite. How can their service emulate the truly limitless Creator, thereby achieving a limitless elevation? In order for mitzvos to possess this infinite capacity, it is necessary for the person performing them to be in touch with the essence of his soul at the time. For the soul, being "truly a part of G-d above,"18 is infinite. When a person draws down the infinite level of his soul's essence and connects it with the particular mitzvah he is performing, thus enhancing that mitzvah with the pure faith and self-sacrifice which emanate from the soul's essence, he will be able to draw down this infinite level within his finite service. Based on Likkutei Sichos, Vol. IV, pp. 1130-1134 FOOTNOTES 1. Bikkurim 3:8. 2. Devarim 26:2 and commentaries of Rashi, Seforno, et al. See also Menachos 84b; Sifri beginning of this Torah portion; Yerushalmi, Bikkurim 1:3. 3. Rambam, Hilchos Bikkurim 2:3. 4. Ibid., 2:2. 5. Ibid., 2:1. 6. Zohar, Vol. III, p. 253a. See also Bereishis Rabbah beginning of ch. 46; Zohar, Vol. II, p. 121a. 7. Or HaTorah, Savo 1033ff., 1039ff. 8. See Bereishis Rabbah 1:4. 9. See Likkutei Torah, Bamidbar, p. 2a ff.; Re'eh 25a, 27a ff. 10. See Hemshech 5666 p. 491ff., p. 502ff. 11. See Tanya, conclusion of ch. 40. 12. See Igros Kodesh, Rebbe Rayatz, Vol. III, p. 305; Iggeres HaKodesh, conclusion of Epistle 20. 13. Tanya ch. 36. 14. See Sefer HaMaamarim 5643, p. 35ff. 15. Devarim 28:9. 16. Sefer HaMitzvos, Positive Command 8; Hilchos De'os 1:5 — based on Sotah 14a. 17. Zechariah 3:7. 18. Tanya , beginning of ch. 2. Print this Page   |   Post A Comment   |   More Parshah Articles Based on the teachings of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson    More articles...  |    Click here to dedicate an email Featured Judaica: Annotated Chabad Machzor: Rosh Hashanah Hebrew/English Here's the machzor that you've been waiting for! New clear typeset and easy to follow instructions. Some of the features include: • Shaded boxes indicate prayer changes for Shabbat • Transliterated essentials, like Kaddish and Borchu, appear as needed - no page flipping necessary • English instructions appears on both the English and Hebrew pages • Headings identify major prayer sections. All this in a clear new English and Hebrew typeset.(738 Pages) Price: Now Only $25.95 BUY NOW More from Chabad.org Society & Living Lifecycles Daily Life Jewish Holidays Ideas & Beliefs Spirituality Parshah Audio Classes Video Women News Kids Calendar Daily Study Find A Center Donate Ask the Rabbi Contact Us Subscribe Be a Part of it Enjoyed this email? Please help us continue to share the study of Torah and Jewish traditions: Dedicate or sponsor an email to mark a special occasion Make a donation to Chabad.org.   Subscription Options: Subscribe to more Chabad.org email lists Subscription Management Going on vacation? Unsubscribe Your subscribed email address is: ALIBABACORPORATION.micheal@blogger.com Change email address. Important Tip: To guarantee that your subscription emails continue to be delivered to you, please add subscriptions@chabad.org to your address book, or "whitelist" it in any filters or antispam programs you may have. © Copyright 2009 by Chabad.org, all rights reserved.   Privacy Policy

Erivan'dan tepki var Posted: 02 Sep 2009 11:04 PM PDT HABER Erivan'dan tepki var This message was posted on FriendFeed. To comment, reply above this message. Unsubscribe from FriendFeed email.

Ahmet Türk'ün çağrsına Arınç'tan yanıt Posted: 02 Sep 2009 11:04 PM PDT HABER Ahmet Türk'ün çağrsına Arınç'tan yanıt This message was posted on FriendFeed. To comment, reply above this message. Unsubscribe from FriendFeed email.

Ahmet Hakan yazdı: Umreden mahrem notlar Posted: 02 Sep 2009 11:04 PM PDT HABER Ahmet Hakan yazdı: Umreden mahrem notlar This message was posted on FriendFeed. To comment, reply above this message. Unsubscribe from FriendFeed email.

Endonezya'daki depremde 44 ölü Posted: 02 Sep 2009 11:04 PM PDT HABER Endonezya'daki depremde 44 ölü This message was posted on FriendFeed. To comment, reply above this message. Unsubscribe from FriendFeed email.

Şok iddia: İstenmeyen civcivi canlı canlı öğütüyorlar! Posted: 02 Sep 2009 11:03 PM PDT HABER Şok iddia: İstenmeyen civcivi canlı canlı öğütüyorlar! This message was posted on FriendFeed. To comment, reply above this message. Unsubscribe from FriendFeed email.

Dicle'den çözüm için sekiz öneri Posted: 02 Sep 2009 11:03 PM PDT HABER Dicle'den çözüm için sekiz öneri This message was posted on FriendFeed. To comment, reply above this message. Unsubscribe from FriendFeed email.

AB Kürt açılımını övdü, ifade özgürlüğü uyarısı yaptı Posted: 02 Sep 2009 11:03 PM PDT HABER AB Kürt açılımını övdü, ifade özgürlüğü uyarısı yaptı This message was posted on FriendFeed. To comment, reply above this message. Unsubscribe from FriendFeed email.

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LESSONS IN TANYA: Thursday, September 3, 2009 Posted: 02 Sep 2009 09:57 PM PDT   Lessons In Tanya Elul 14, 5769 · September 3, 2009 Today's Tanya Lesson Iggeret HaKodesh, end of Epistle 13 Listen Online | MP3 Download וזהו שאמר דוד המלך, עליו השלום, מה רב טובך וגו׳ And this is the meaning of what was said by King David, peace be to him, who was1 of the attribute of Gevurah, "How abundant is Your goodness [which You have hidden away for those who fear You]." כלומר, שמדת הטוב והחסד, אשר היא בבחינת העלם והסתר אצל כל מי ששורש נשמתו מבחינת שמאל That is to say that the attribute of goodness and Chesed, which is in a state of concealment and hiding within those whose soul-root derives from the "left", i.e., from Gevurah, הנקראים בשם יראיך and who are referred to as "those who fear You," כמדת בית שמאי resembling the [above-mentioned] trait of Beit Shammai, — הנה, אף שהוא טוב הגנוז וצפון though this is a concealed and hidden goodness, beneath a dominant surface of Gevurah, אף על פי כן הוא רב וגדול מאד, כמו מדת הגדולה והחסד ממש, שמבחינת ימין it is nevertheless truly as abundant and immense as the attribute of Gedulah2 and Chesed, which is of the "right". Although the element of Chesed within those described as "those that fear You" is concealed, for their soul-root derives essentially from Gevurah, it is latent within them just as abundantly as it is found within those who are essentially of the "right". ושתיהן הן מבחינת גילוי בלי גבול ומדה ושיעור Moreover, both [degrees of Chesed] — that which is dominant in the souls deriving from the "right" as well as that incorporated in the souls deriving from the "left" — are manifest without limit, measure or dimension. וזהו שכתוב: מה רב טובך And this is the meaning of the phrase, "How abundant is Your goodness"; כלומר, בלי גבול ומדה i.e., [it applies in both cases] without limit and measure; בין הטוב אשר צפנת ליראיך, ובין אשר פעלת לחוסים בך whether it be the goodness "which You have hidden away for those who fear You," or that which "You have wrought for those who trust in You," שהם בעלי הבטחון שמבחינת ימין referring to the trusting ones who derive from the "right", A person trusts his beloved friend to act in his best interests. In the same way, those whose souls stem from the "right" and who serve G‑d with Chesed and love, place their trust in Him. וחסדם וטובם הוא גם כן בבחינת גילוי והתפשטות נגד בני אדם and whose kindness and goodness are also in a state of manifestation and expansiveness before [the sight of] man, ולא בבחינת צמצום והסתר כלל and by no means in a state of contraction and concealment. We can now understand why the verse begins by saying "hidden away for those who fear You" and concludes with the manifest state of "before man": The verse is alluding to two forms of Chesed — in its concealed state, as possessed by "those who fear You," and in its revealed state, as possessed by "those who trust in You." ומה שכתוב: ליראיך, ולא ביראיך (3The reason the verse says "for those who fear You," which would seem to imply that the Chesed from above is granted to them as a reward, rather than "in those who fear You," היינו משום שכל מה שהוא בבחינת העלם בכל נשמה is that whatever is in a state of concealment within any soul הנה בחינה זו אינה מלובשת תוך הגוף, במוחו ולבו is not vested within the body — in the individual's mind and heart, for they are incapable of receiving it. אלא היא בבחינת מקיף מלמעלה Rather, it encompasses [the individual] from above, so to speak, ומשם היא מאירה למוחו ולבו, לעתים הצריכים להתעוררות בחינה זו and thence it radiates to his mind and heart at those times which require an arousal of the attribute in question, שתתעורר ותאיר למוחו ולבו, כדי לבא לידי מעשה בפועל ממש so that it will be aroused and will illumine his mind and heart in order to result in actual deeds.) For example, a person whose charitable contributions are customarily limited will have revealed to him the concealed and infinite attribute of Chesed, which will prompt him to give tzedakah unstintingly. ואמר על כן: אשר רב טוב לבית ישראל, הצפון והגלוי, הוא בבחינת בלי גבול ומדה לפי ערך נפשותם המלובשת בגוף [King David] therefore said that whereas the "abundance of goodness" of the House of Israel, [both] that which is hidden and that which is manifest, is (so to speak) without limit and measure (relative to the category of their soul vested in the body), The kindness of a finite creature is by definition limited. However, it may be termed infinite in relation to the soul vested in the body. לכן גם אתה ה׳ תתנהג עמהם במדת חסדך הגדול, בלי גבול ותכלית, הנקרא רב חסד therefore "You, too, O G‑d, relate to them with the attribute of Your unlimited and infinitely great Chesed, which is of the level known as Gedulah, and which is called rav Chesed" — the Chesed of Arich Anpin that utterly transcends the lesser Chesed of Z'eir Anpin, from which the worlds evolve by means of the Seder Hishtalshelut. דאית חסד ואית חסד "For there is Chesed and [then] there is [a far higher form of] Chesed":4 אית חסד עולם There is Chesed olam (lit., "Chesed of the world") — i.e., a worldlike (and hence finite) Chesed, שיש כנגדו ולעומתו מדת הדין, חס ושלום that has an opposite counterpart — the attribute of din, of severe justice, heaven forfend, למעט ולצמצם חסדו וטובו which would diminish and contract [G‑d's] goodness. אבל חסד עליון, הנקרא רב חסד The superior form of Chesed, however, which is called rav Chesed, אין כנגדו מדת הדין, למעט ולצמצם רוב חסדו, מלהתפשט בלי גבול ותכלית does not have the attribute of din opposed to it, to diminish and contract the abundance of [G‑d's] benevolence from extending without limit or end. כי הוא נמשך מבחינת סובב כל עלמין, וטמירא דכל טמירין For it derives from the level of [Divinity called] Sovev Kol Almin, which transcends (lit., "encompasses") all worlds and limitations, and from [the level of Divinity called] Temira DeChol Temirin (lit., "that which is hidden [even] from all the hidden [worlds])," הנקרא כתר עליון which is called Keter Elyon (lit., "the Supernal Crown"), i.e., the utterly transcendent level of Divinity known as Keter. וזהו שכתוב: תסתירם בסתר פניך וגו׳, תצפנם בסוכה וגו׳ This, then, is the meaning of the verse which follows our opening quotation, and which continues to speak of "those who fear You" and "those who trust in You": "Hide them in the concealment of Your innermost dimension..." (for, as explained above, פנים denotes both "countenance" and "inwardness"); "conceal them in a sukkah..." (i.e., in the sublime level of Chesed which, deriving from the above-mentioned level of Keter, transcends the Seder Hishtalshelut, and will encompass them like a sukkah). Supplement by the Rebbe The thrust of the above letter, which was delivered by an emissary who was to collect contributions for charity, is that even those who serve G‑d by means of their soul-root in the "left", — even if, like Beit Shammai, they are totally righteous individuals (who need not give tzedakah [for the sake of atonement]; cf. "for we are not complete," as explained above in Iggeret HaKodesh, Epistle 10), — nevertheless, they too possess "an abundant and immense" degree of Chesed. "At those times which require it," moreover, "it results in actual deeds."' This is explicit in the concluding passage of the letter which was not printed "by the rabbis, long may they live, sons of the illustrious author of blessed memory, whose soul is in Eden," and which reads as follows:5 ואחר הדברים האלה, נפשי בשאלתי And after the above words, from the depths of my soul I seek לעורר רב טוב הגנוז והצפון בלב כל אנשי שלומנו to arouse the [infinite] abundance of benevolence that is concealed in the heart of every individual in the chassidic brotherhood,6 מן ההעלם אל הגילוי, לבא לידי מעשה [so that it be manifested] from concealment to revelation and be translated into action, למלאות ידם לה׳, ביד מלאה ורחבה and so that you will all "fill your hands unto G‑d" by giving charity with a full and open hand על ידי ציר נאמן, מוסר כתב זה כו׳, ודי למבין כמו שכתוב באגרת through the trusted bearer of this message — and what is written [above] in the letter should suffice for the discerning. ואין אני כותבו מחמת שלא נצרך, ודי למבין I am not spelling it out, for this is not necessary; the above will suffice. הכל דברי אוהב נפשם, דורש שלומם מלב ונפש חפיצה These are the words of one who loves you with all his soul, and who seeks your welfare with heartfelt and soulful longing. At this point the Alter Rebbe signs: שניאור זלמן בן לאדוני אבי מורנו ורבנו הרב ר׳ ברוך Shneur Zalman, the son of my master, my father, our mentor and Rebbe, Rabbi Baruch The Rebbe adds: "The above passage [which makes it clear that the foregoing teachings were intended to find practical expression in the giving of tzedakah] enables us to understand the relevance here of the first part of this letter, which otherwise should seemingly have begun with והנה כל איש ישראל — 'Now every Jew needs to comprise...."' FOOTNOTES 1. Zohar III, 204a. 2. This term denotes the Divine attribute of Chesed; see Shaar HaYichud VehaEmunah, ch. 4. 3. Parentheses are in the original text. 4. Note of the Rebbe: "Zohar III, 133b." 5. See Igrot Kodesh (Letters) of the Alter Rebbe (Kehot, N.Y., 5740), p. 47ff. 6. In the Hebrew original, this phrase is abbreviated as אנ״ש. Listen Online | MP3 Download By Rabbi Schneur Zalman of Liadi (1745-1812), founder of Chabad Chassidism (Free Translation)    More articles...  |    Elucidated by Rabbi Yosef Wineberg. Translated from Yiddish by Rabbi Levy Wineberg and Rabbi Sholom B. Wineberg. Edited by Uri Kaploun. Published and copyright by Kehot Publication Society, all rights reserved. Click here to dedicate an email Featured Judaica: Annotated Chabad Machzor: Rosh Hashanah Hebrew/English Here's the machzor that you've been waiting for! New clear typeset and easy to follow instructions. Some of the features include: • Shaded boxes indicate prayer changes for Shabbat • Transliterated essentials, like Kaddish and Borchu, appear as needed - no page flipping necessary • English instructions appears on both the English and Hebrew pages • Headings identify major prayer sections. 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