| Count the Omer, Daily Reminder! Thursday night, April 8, 2010 Posted: 08 Apr 2010 06:01 AM PDT   | |  |
Nissan 24, 5770 · April 8, 2010 COUNT THE OMER REMINDER 10th Day of the Omer
Tonight, Thursday night, April 8, 2010, we count ten days, which is one week and three days of the Omer. For detailed instructions on how to count the Omer, blessing text, omer calendar, and more information, please click here.
A Spiritual Guide to the Counting of the Omer
Forty-Nine Steps to Personal Refinement Day Three of Week 2: Tiferet of Gevurah
Not just love but compassion has to drive discipline. Love comes from recognizing one's merits and positive qualities (discipline channels and directs those strengths and weeds out the negative). Compassion is unconditional love. It is love just for the sake of love, not considering the others position. Tiferet is a result of total selflessness in the eyes of G-d. You love for no reason; you love because you are a reflection of G-d.
Does my discipline have this element of compassion?
Exercise for the day: Be compassionate to someone you have reproached.
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| ONCE UPON A CHASID: The Rebbe's New Clothes (Shemini) Posted: 08 Apr 2010 01:31 AM PDT  | | |
| Nissan 24, 5770 · April 8, 2010 The Rebbe's New Clothes
All that walk on four... (11:21) When Rabbi Shmuel of Lubavitch was a child of seven, he asked his father: Why does man walk upright, while animals walk on all fours? Rabbi Menachem Mendel replied: "This is a kindness from G-d to man: although man treads upon the material earth, he sees the sublime heaven. Not so those that crawl on four, who see only the mundane." On Passover of 1943, Rabbi Yosef Yitzchok of Lubavitch related the following incident from his childhood years: "For the Passover festival of 1890 - I was several months short of his tenth birthday at the time - a new suit of clothes was made up for me, together with a brand new pair of shoes. "In Lubavitch, the preparations for the festival were conducted in a meticulous and thorough manner. On the day before Passover, a strict procedure was followed: first, all chametz1was searched out and eradicated from the yard, chicken coop, and stable. The servant Reb Mendel was busy with this for a good part of the night before and followed up with a double-check in the morning. Then, the chametz was burned, following which we would go immerse ourselves in the mikveh, dress for the festival, and bake the special matzas mitzvah2for the seder. Finally, there were always the last-minute preparations to be taken care of. "Among these final odds and ends was a job entrusted to me: to remove the seals from the wine bottles (especially those with wording on them3) and to partially pull out the corks. The latter was a most challenging task, for one had to take care that the metal of the corkscrew should not come in contact with the wine. "That year, I was busy at my appointed task in my father's room. I went about my work with great caution, careful not to dirty my new suit and - most importantly - not to dull the shine on my spanking new shoes. "My father noticed what was uppermost in my mind and said to me: 'Rabbi Schneur Zalman of Liadi cites the following metaphor: A great nobleman sits at a table laden with all sorts of gourmet dishes and delicacies. Under the table lies a dog, gnawing a bone. Now, how seemly would it be were the nobleman to climb down from his chair and join the dog under the table to chew on a luscious bone?!' "My father's words so affected me that I was ashamed to even look at my new clothes. This is education."
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| GARDEN OF TORAH: Transcendence and Immanence (Shemini) Posted: 08 Apr 2010 01:01 AM PDT  | | |
| Nissan 24, 5770 · April 8, 2010 Transcendence and Immanence Shemini; Leviticus 9:1-11:47
Adapted from
Likkutei Sichos, Vol. III, p. 973ff;
Vol. XVII, p. 92ff;
Sefer HaSichos 5749, p. 475ff Learning What It Means To Count In Jewish thought, numbers represent not only concepts in our material world, but spiritual forces which mold our reality.1 Seven is a fundamental number, representative of the seven Divine middos, the attributes which are the source for and which parallel our emotions. These middos comprise the active force which brings our material world into being.2 For this reason, time is structured in cycles of seven. There are seven days in the week, seven years in the Shemittah cycle,3 and our Sages speak4 of seven millennia as the span of the world's existence. Shabbos, the seventh day, reflects perfection within the natural order. Just as the original Shabbos brought Creation to a close, on Shabbos a person should feel that "all his work is completed."5 Moreover, Shabbos does not symbolize only material perfection; referring to it as Shabbos Kodesh, " the holy Sabbath," indicates that the G-dly light enclothed within the world is manifest at that time. The number eight, however, refers to an even higher level of holiness the G-dly light which transcends the limits of our world. Indeed, it eclipses the number seven to the extent that our Rabbis state6 that "the number seven is always mundane, while the number eight is holy." "The Eighth Day" These concepts are reflected in this week's Torah reading, Parshas Shemini. Shemini means "the eighth." It refers to the first of Nissan, the day on which the Sanctuary was established. It is called "the eighth day"7 because it was preceded by seven days of dedication, during which Moshe erected and took down the Sanctuary each day, and taught Aharon and his sons the order of sacrificial worship. The Kli Yakar asks why the Torah employs the term, "the eighth day." For this day is not one of the seven days of dedication, and indeed represents a totally different plane. For it was on this day that G-d's presence manifested itself in the Sanctuary: "G-d's glory was revealed to the people and a fire came forth from before G-d."8 In resolution, he explains that the day is associated with this number to highlight its uniqueness. For the number eight is "set aside for G-d," representing a transcendence of the world's natural limits. But this resolution is itself problematic. Since the number eight reflects such a high level, how can it be associated with the seven days that precede it? Calling it "the eighth day" implies the continuation of a sequence. Thus the very term used to accentuate the day's uniqueness points to its connection with the previous days. Earning More Than We Can The above difficulty can be resolved on the basis of a ruling with regard to monetary law:9 Giving a present is equated with a sale, because if the recipient had not generated satisfaction for the giver, he would not have granted him the gift. Similarly with the concepts mentioned previously: the manifestation of G-d's presence cannot be drawn down by man's service, for it is a transcendent light. Instead, it must be granted as a gift from above. Nevertheless, when does G-d endow us with such a revelation? When we have created a fit setting for it when we have refined and developed our environment and ourselves to the limit of our abilities. Thus the seven days of dedication represented man's efforts to refine our environment an objective within man's capacity. And by carrying out this objective, a setting is created for the revelations of the eighth day, the transcendent light.10 Focus on This World, Not on the Next Moreover, when this transcendent revelation is brought about by man's Divine service, it does not remain an isolated occurrence, but permeates our environment, showing the immanence of infinite spirituality. This concept is underscored by the continuation of the Torah reading,11 which speaks of the death of Aharon's sons, Nadav and Avihu. The Torah relates12 that they brought an unauthorized incense offering and as a result, "Fire came forth from G-d and consumed them." Many explanations are offered as to why the brothers were punished by death.13 From a mystical perspective, it is said14 that they died because their souls soared to such heights that they could no longer remain in their bodies. Nevertheless, their conduct is judged unfavorably because their spiritual quest ran contrary to G-d's intent in creation: the establishment of a dwelling for Himself amidst the day-to-day realities of our existence.15 Their deaths show that our spiritual quest should not be directed towards the attainment of lofty rapture, but instead should remain firmly grounded in our actual lives. This theme is also reflected in the conclusion of the Torah reading, which focuses on kosher food. For the establishment of a dietary code indicates that Judaism's conception of Divine service involves living within the world. A Fusion of Opposites This fusion of transcendence and immanence is also alluded to by the name Shemini. Shemini shares a root with the Hebrew word shemen, meaning "oil." Oil has two tendencies.16 On one hand, it floats above other liquids, to the extent that if an impure person touches oil floating on another liquid, the lower liquid is not rendered impure, for the two are not considered to be joined.17 On the other hand, oil permeates the entities on which it is placed. Therefore, if a non-kosher substance which is fat or oily is roasted together with other food, it makes the entire quantity of food non-kosher, although ordinarily only the food actually touching the non-kosher substance would be tainted.18 Similarly, with regard to the subject at hand, the essential light associated with the eighth day transcends the limits of our material realm. Nevertheless, G-d's intent is not that this light remain in a sublime state, but that it permeate the material world, endowing it with holiness. New Doors of Perception The number eight shares a connection to the Era of the Redemption, as our Sages state:19 "The harp of the Era of the Redemption will be of eight strands" (while the harp used in the Beis HaMikdash had seven strands). The revelations of the Era of the Redemption will also follow the motif described above. Thus in describing those revelations, our prophets say:20 "And the glory of G-d will be revealed and all flesh will see." "The glory of G-d" refers to a spiritual peak21 above the natural order. This level will be "seen," perceived openly, by "all flesh"; mortals within our material world will realize this spiritual truth. Moreover, these revelations will be an intrinsic part of that era. Just as today it is natural for our eyes to see material objects, in that era, all flesh will perceive the glory of G-d. This involves a remaking of the natural order through our Divine service. For as stated in Tanya,22 the revelations of the Era of the Redemption depend on our service during the time of exile. To refer to concepts mentioned previously: seven prepares for eight. By refining and elevating ourselves and our environment in the present age, we precipitate the transcendent revelations of the Era of the Redemption. Our Divine service creates a framework for the fusion of the spiritual and the material, allowing for these revelations to permeate and remake our worldly existence.
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| DAILY DOSE: From Beyond, With Love Posted: 08 Apr 2010 12:26 AM PDT  Nissan 24, 5770 · April 8, 2010 From Beyond, With Love
By Tzvi Freeman A miracle is what occurs when a force from beyond the finite cosmos enters within. That is why to see a miracle, you need an open heart and mind.
Open enough to receive the Infinite.
By Tzvi Freeman
From the wisdom of the Lubavitcher Rebbe, of righteous memory; words and condensation by Tzvi Freeman. To order Tzvi's book, "Bringing Heaven Down to Earth, click here. Rabbi Freeman is available for public speaking and workshops. Read more on his bio page. | | | |
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| FOR FRIDAY NIGHT: Recognitions (Shemini) Posted: 08 Apr 2010 12:01 AM PDT  | | |
Nissan 24, 5770 · April 8, 2010 Recognitions
In our journey through life we have many different kinds of experience. Some are happy and boisterous; some are more somber; some are just dogged day-to-day getting through what has to be done; some are serene and moving; some are inspiring. According to Jewish teaching, through all this, at every step of our lives, we have an important relationship with the Infinite, with G-d the Creator and Inner Life of the Universe. Much of the time we may be completely unaware of this relationship. The joys or the worldly desperations of the moment hide it from us. At other times, there may be some kind of hint of recognition. This week's Torah reading, the Parshah of Shemini (Leviticus chapters 9-11), provides an intense and ecstatic example of recognition of G-d. The Jewish people, guided by Moses, had constructed the beautiful Sanctuary. It was a wonderful edifice manifesting many kinds of craftsmanship and artistry, expressed in gold, silver, copper, cedar wood and skillfully woven tapestries. But the Sanctuary was intended to be more than that. The purpose of the Sanctuary was to be an abode for the Divine, a place where you could recognize G-d. Directed by Moses, there had been a seven day long ceremony of dedication of the Sanctuary, making it not just a work of craft and art but a Divine dwelling. Our Parshah starts on the eighth day (Shemini means "eighth"). Moses made a statement which, even in our sacred Torah, which focuses on the holy, is striking in its directness: "This is what G-d has commanded you to do, so that the Glory of G-d will be revealed to you" (Leviticus 9:6). His instructions concerned bringing offerings at the altar. This took place. Then Aaron blessed the people with the Priestly Blessing. Then Moses and Aaron entered the Tent of the Sanctuary, and came out and both blessed the people. At that point, suddenly, G-d's glory was revealed in a practical way: a stream of fire which emerged from the Tent of the Sanctuary and ignited the offering on the altar (ibid., 9:24). At that moment the Jewish people recognized G-d. They shouted and prostrated themselves before the Sanctuary. They did not think of trickery, or pyrotechnics, as some people might today, in our later, technological, secular and cynical age. For the Jewish people with Moses it was a moment of recognition of the Divine. However, asks the Lubavitcher Rebbe, what about us, more than 3,300 years later? What about an epoch when we do not see this kind of revelation? When the world seems to conduct itself according to very sober and rational rules, without apparitions of Divine fire? One possibility is that although we do not see the revelation, we act as if we did. Our physical eyes and mind, well trained for assessing bank-statements and mobile-phone agreements, do not perceive G-d. But our souls do. Hence we should act accordingly, as if our conscious minds were also directly aware of the Divine, by dedicating ourselves to Torah teaching. This can lead, suggests the Rebbe, to another possibility: when we do the right thing, guided by Jewish teaching, then sometimes, in some way, almost without our realizing it, we may actually experience moments of awareness and recognition. The Shabbat or festival table, the birth of a baby, a visit to the Western Wall of the Temple, a Jewish wedding -- moments of recognition of the Divine. Gentle, almost imperceptible. But real.1
By Tali Loewenthal More articles... | 
Dr. Tali Loewenthal is Lecturer in Jewish Spirituality at University College London, director of the Chabad Research Unit, and author of Communicating the Infinite: The Emergence of the Habad School. | | | |
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Explore the Seder as an experience of far reaching significance. The Kol Menachem Haggadah adds layer upon layer of fresh insight to the age-old celebration of our journey from slavery to freedom. A richly textured commentary which creatively blends traditional, mystical and life-enhancing insights. Each step of the Seder explained in simple language. Ornate Hebrew typography. Luxurious, hand-tooled binding. Insights culled from over 100 classic sources, including Toras Menachem. Price: Now Only $19.79 |
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| CHASSIDIC DIMENSION: The Work of Our Hands (Shemini) Posted: 07 Apr 2010 11:31 PM PDT  | | |
Nissan 24, 5770 · April 8, 2010 Shemini
"The Work of Our Hands" The Torah portion of Shemini describes the events that took place "on the eighth day,"1 following the seven days of the Mishkan' s dedication. On that day, Moshe and Aharon "left the Mishkan and blessed the Jewish people."2 Rashi3 explains the purpose of the blessing as follows: "They recited 'May the pleasantness of G-d be upon us; [establish for us the work of our hands…]'4 For during the entire seven days of dedication, during which Moshe would daily raise the Mishkan, perform the service therein, and dismantle it, the Divine Presence did not reside within it." The Jewish people were embarrassed, and said to Moshe: 'We put in a tremendous amount of labor so that the Divine Presence would reside within us and we would know that we were forgiven for the sin of the Golden Calf [and it has yet to happen].' "Moshe therefore said to them: 'This is what G-d has commanded. Do it and G-d's glory will be revealed to you.' [Moshe concluded:] 'My brother Aharon is more fitting and worthier than I; through his offerings and service the Divine Presence shall rest among you." What made Moshe so sure that the Divine Presence would reside through Aharon's service, when his seven days of service were not successful in bringing about the revelation? One of the cardinal differences between Aharon and Moshe was in their manner of spiritual service. Moshe's service caused G-dliness to descend from above to below, while Aharon's uplifted the Jewish people from below to above, for he was "a lover of creatures, who drew them close to the Torah."5 Thus we find it said of Aharon: "When you kindle the lights," referring to his effect on Jewish souls, which are likened to lights of G-d, as the verse says: "The soul of man is the lamp of G-d." While both Moshe's and Aharon's service are important, the ultimate purpose of creation is served by the service of Aharon. The proof that this is so can be adduced from the comment of the Midrash6 with regard to G-d's giving of the Torah. The Midrash likens the event to two countries whose borders were closed; the inhabitants of one could not enter the other. Then a treaty was arranged and the borders were opened. The sealed borders, says the Midrash , resembled the state of events prior to G-d's giving the Torah — terrestrial beings could not ascend on high and G-d did not descend below. These restrictions were lifted with the giving of the Torah. It was then possible for the physical to become holy, and G-d would descend below. The Midrash concludes that G-d said: " 'I shall begin,' as the verse states: 'G-d descended on Sinai,'7 and only then does it go on to say: 'And to Moshe He said: Go up to G-d.' "8 Since G-d said He would take the first step, it is understandable that this was a prelude to the final and most important step, the elevation from below to above — "And to Moshe He said: 'Go up to G-d." This is also why the Midrash stresses that "terrestrial beings would ascend on high" even before it states that "those above would descend below." The Midrash does so notwithstanding the fact that the order of events was actually the reverse — first G-d descended and only then did He tell Moshe to ascend. This is because the Midrash teaches us that the most important thing is not G-d's descent to man and the world, but man's ascent to G-d. Since causing the ascent from below to above was the service of Aharon, Moshe was sure that when his brother began to perform his service it would cause the Divine Presence to be revealed within the Mishkan and the Jewish people. There is an important lesson here. Should a person desire that the Divine Presence reside within him and illuminate the labor of his hands, it is vital that he "be of the students of Aharon, loving peace and pursuing peace, loving your fellow creatures, and bringing them near to the Torah."9 By doing so, a person not only does a favor for his fellows but for himself as well. By elevating his fellow, he merits that the Divine Presence resides within himself. Based on Likkutei Sichos , Vol. VII, pp. 298-299. "The Eighth Day" The opening words of the Torah portion Shemini — "It was on the eighth day…"10 — are related to the first seven days of dedication, when the Mizbeach, the Altar was inaugurated. The Klei Yakar asks:11 Why does the verse refer to this day as the eighth day, seemingly indicating that it is one of the "days of inauguration," when in reality there were only seven days of inauguration, for the verse states that "the inauguration shall last seven days."12 The eighth day, however, was the time of inaugurating Aharon and his children. He explains that the Torah deems it the "eighth" day so as to emphasize its special quality, for it was on that day that G-d would reveal Himself in the Mishkan.13 The verse therefore explains that G-d will be revealed on this day because of the uniqueness of the day, it being the "eighth day," for as our Sages say: "All numbered 'seven 'are mundane while 'eight' is sacred."14 or as the Klei Yakar puts it:15 "Eight is unique to G-d Himself." The adjective "mundane" with regard to "seven" is not to be taken literally, for Shabbos — the seventh day — is a sacred day; it simply means that Shabbos, too, is one of the Seven Days of Creation, and thus relates to the world as a whole. In contrast, the "eighth day" transcends creation and is "unique to G-d Himself." In comparison to such a day, even Shabbos is deemed "mundane." The Klei Yakar's explanation, however, does not seem to answer the question; quite the contrary, the question now becomes even more powerful: Since the "eighth" is completely higher than creation and is "unique to G-d Himself," it can have no connection at all to the first seven days of dedication, corresponding as they do to the seven days of creation. Why, then, is it termed the eighth day, implying that it is related to the first seven? All spiritual revelations in time to come depend on our present spiritual service.16 This is so, notwithstanding the fact that in comparison to our present service, the future revelations are similar to the "eighth," as indicated by the saying of our Sages that the "harp of Messianic times will have eight strings."17 — a level that cannot be reached through the service of mortals. Although the future revelations will result from an arousal from above, our present degree of service is vital nonetheless. For one must first draw down those levels that are within man's grasp, and then, when we have done as much as we can, we are granted those revelations from above that transcend our service. The day of Shabbos serves as an example of this. In general, Shabbos consists of two levels: It is one of the seven days of creation, although when likened to the first six days it is termed holy. However, since it is part of the days of creation, its very sanctity is related to the creative process, and is thus drawn down through the spiritual service of the Jewish people. Thus the verse states:18 "The Jewish people will observe Shabbos, [thereby] establishing the Shabbos."19 Shabbos, however, is also a semblance of the time to come, the time when it will be continuously Shabbos. This supersedes creation, and cannot be reached through our spiritual service — it comes as a gift from above. It is with regard to this level of Shabbos that G-d says:20 "I have a wonderful gift in My treasurehouse; its name is Shabbos." Nevertheless, this loftier level of Shabbos, too, is only granted after man toils and attains the less lofty degree, in accordance with the saying:21 "He who toils prior to Shabbos eats on Shabbos." For though the loftier level of Shabbos is granted as a gift, nevertheless, "were he [man] not to have caused him [G-d] satisfaction, He would not have granted him a gift"22 — were it not for the fact that we toiled to attain the lesser degree of Shabbos, we would not have received the higher level as a gift. The same is true with regard to the revelations on the eighth day of dedication. Although they emanated from a level that could not be attained through man's spiritual service, they were drawn down only as a result of the service of the first seven days. Consequently, this day is deemed the "eighth" day. Based on Likkutei Sichos, Vol. III, pp. 973-976.
Based on the teachings of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson More articles... |
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Explore the Seder as an experience of far reaching significance. The Kol Menachem Haggadah adds layer upon layer of fresh insight to the age-old celebration of our journey from slavery to freedom. A richly textured commentary which creatively blends traditional, mystical and life-enhancing insights. Each step of the Seder explained in simple language. Ornate Hebrew typography. Luxurious, hand-tooled binding. Insights culled from over 100 classic sources, including Toras Menachem. Price: Now Only $19.79 |
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| LESSONS IN TANYA: Thursday, April 8, 2010 Posted: 07 Apr 2010 09:57 PM PDT  | | |
| Nissan 24, 5770 · April 8, 2010 Today's Tanya Lesson Likutei Amarim, beginning of Chapter 42
In the previous chapter the Alter Rebbe explained that fear of G‑d is a prerequisite to divine service. Every Jew is capable of attaining this level, by contemplating how "G‑d stands over him" and "searches his reins and heart [to see] if he is serving Him as is fitting." This thought will lead him to bring forth at least some measure of fear in his mind. This in turn will enable him to study Torah properly, as well as to perform both the positive and negative commandments. The Alter Rebbe also noted that this level of fear is known as yirah tata'ah, "lower-level fear," which is a preparatory step to the proper performance of Torah and mitzvot. This degree of fear must be manifest, if one's Torah study and performance of the mitzvot are to be deemed avodah, divine service. והנה במה שכתוב לעיל בענין יראה תתאה In the light of what has already been said on the subject of the lower level of fear, as summarized above, יובן היטב מה שנאמר בגמרא על פסוק: ועתה ישראל מה ה׳ אלקיך שואל מעמך כי אם ליראה את ה׳ אלקיך, אטו יראה מילתא זוטרתי היא one will clearly understand the Talmudic comment1 on the verse,2 "And now, Israel, what does the L‑rd your G‑d require of you? Only that you fear the L‑rd your G‑d." The Gemara asks: "Is fear, then, such a small thing?" אין: לגבי משה מילתא זוטרתי היא וכו׳ Answers the Gemara: "Yes, in the case of Moses it is a small thing," and so forth. Superficially, the answer seems to be that this was said by Moses to the Jewish people, and for him, fear of G‑d is indeed a simple thing. דלכאורה אינו מובן התירו׳, דהא שואל מעמך כתיב At first glance the answer of the Gemara is incomprehensible, for the verse asks, "What does [He] require of you?" — i.e., What does G‑d require of every Jew? For the majority of Jews, fear of G‑d is certainly no mean accomplishment. What, then, is the point of answering that for Moses it is a simple thing? The Alter Rebbe now goes on to explain that the answer of the Gemara, that "in the case of Moses it is a simple thing," does not refer to Moses alone, but to the "Moses" which is found in every Jew, for Moses imbues all Jews with the level of Daat (lit., "knowledge"), enabling them all to bind their own faculty of Daat to G‑dliness. It is concerning this level of Moses found within every Jew, that the statement is made, "...in the case of Moses it is a simple thing." For when a Jew utilizes the power of Moses found within him, i.e., when he binds his Daat with G‑dliness, then fear of G‑d is indeed a simple thing and easy to attain, as shall presently be explained. אלא הענין הוא כי כל נפש ונפש מבית ישראל יש בה מבחינת משה רבנו עליו השלום, כי הוא משבעה רועים The explanation, however, is as follows: Each and every soul of the House of Israel comprises within it something of the quality of our teacher Moses, peace unto him, for he is one of the3 "seven shepherds" הממשיכים חיות ואלקות לכללות נשמות ישראל, שלכן נקראים בשם רועים who cause vitality and G‑dliness to flow to the community of the souls of Israel, for which reason they are called "shepherds". Just as a shepherd provides nourishment for his sheep, thereby supplying them with vitality, so too do the "seven shepherds" sustain Jewish souls with "vitality and G‑dliness," each from his own spiritual level. Abraham provides the Jews with the spiritual faculty of Chesed and love, and so forth. Chassidim relate that the Alter Rebbe pondered for a goodly number of weeks whether to write that the "seven shepherds" provide "G‑dly vitality" (חיות אלוקות), or whether he should write "vitality and G‑dliness" (חיות ואלוקות). He finally resolved to write the latter — "vitality and G‑dliness." For "vitality" refers to love and fear of G‑d, since it is they that vitalize one's performance of Torah and mitzvot; "G‑dliness" refers to self-nullification before G‑d. The "seven shepherds," then, cause both "vitality and G‑dliness" to flow into Jewish souls. ומשה רבנו, עליו השלום, הוא כללות כולם, ונקרא רעיא מהימנא, דהיינו שממשיך בחינת הדעת לכללות ישראל לידע את ה׳ Our teacher, Moses, peace unto him, comprises [aspects of] them all, and he is called "the faithful shepherd." This means that he draws down the quality of Daat to the community of Israel, that they may know and be cognizant of the L‑rd, so that for them G‑dliness will be self-evident, and experienced by every Jew, כל אחד כפי השגת נשמתו ושרשה למעלה each according to the intellectual capacity of his soul and its root above, i.e., according to the height of the source of the soul as it exists above, ויניקתה משרש נשמת משה רבנו, עליו השלום, המושרשת בדעת העליון שבי׳ ספירות דאצילות המיוחדות במאצילן, ברוך הוא and according to [the degree of] its nurture from the root of the soul of our teacher Moses, peace unto him, which is rooted in the Daat Elyon ("Supernal Knowledge") of the Ten Sefirot of Atzilut, which are united with their Emanator, Just as G‑d is termed the Creator of created beings, so, too, is He called the Emanator of those entities found in the World of Atzilut, a World which, together with its beings, is an emanation of the Ein Sof. שהוא ודעתו אחד, והוא המדע כו׳ for He and His Knowledge are one, and "He is the Knowledge...." As explained in ch. 2 above, G‑d's knowledge and man's are utterly dissimilar. On the human plane, the knower and the faculty of knowledge and that which is known, are three distinct and separate entities. However, concerning G‑d: "He is the Knowledge, He is the Knower, and he is That which is Known." Thus, Supernal Knowledge is one with Him. And it is within this level of Daat that Moses' soul is rooted. When a Jew receives the capacity for Daat from the soul of Moses, he is able to perceive G‑dliness in a truly knowing and internalized manner, so that he actually experiences Him. Utilizing this capacity enables every Jew to know and feel how "G‑d stands over him... and sees his actions." It is therefore easy for him to summon up within himself a fear of G‑d. However, all the above refers to the luminary aspect of Moses which is received by every Jew. The Alter Rebbe now goes on to say that there is an even higher level of Moses — a "spark" of Moses' soul, that is bestowed upon the spiritual leaders and sages of each generation. (A spark is an actual part of the flame, unlike rays of illumination which are not truly part of the luminary. So, too, the sparks of the soul of Moses found within the leaders and scholars throughout the generations, are a part of Moses' soul.) The task of these leaders is to teach G‑d's greatness to the Jewish people, so that they will serve G‑d with all their heart. ועוד זאת, יתר על כן, בכל דור ודור יורדין ניצוצין מנשמת משה רבנו, עליו השלום, ומתלבשין בגוף ונפש של חכמי הדור, עיני העדה In addition and beyond this pervasive influence to the community as a whole, there descend, in every generation, sparks from the soul of our teacher Moses, peace unto him, and they clothe themselves in the body and soul of the sages of that generation, the "eyes" of the congregation, Because of the "spark" of Moses found within a spiritual leader he is called "Moses", as in the Talmudic expression,4 "Moses, do you speak aright?" This spark is clothed not only in a leader's soul, but also in his body.5 This is why chassidim say that one never tires of gazing at a rebbe, for within him is a spark of Moses. These sparks which are clothed in sages and spiritual leaders enable them — ללמד דעת את העם, ולידע גדולת ה׳ ולעבדו בלב ונפש to impart knowledge to the people, that they may know the greatness of G‑d and [hence] serve Him with heart and soul. כי העבודה שבלב היא לפי הדעת, כמו שכתוב: דע את אלקי אביך, ועבדהו בלב שלם ונפש חפצה For the service of the heart, i.e., one's love and fear of G‑d, is according to the Daat, according to one's degree of knowledge and understanding of G‑d's greatness, as it is written,6 "Know the G‑d of your father, and serve Him with all your heart and with a longing soul." Thus, in order to "serve Him with all your heart and with a longing soul," it is necessary to "know the G‑d of your father" — to know and comprehend His greatness. This is taught to the Jewish people by the scholars of each generation, within whom sparks of Moses are enclothed. ולעתיד הוא אומר: ולא ילמדו איש את רעהו לאמר, דעו את ה׳, כי כולם ידעו אותי וגו׳ Only concerning the future [Messianic era] is it written:7 "And they shall teach no more every man his neighbor, and every man his brother, saying, 'Know the L‑rd,' for they shall all know Me...." Only at that time will a teacher be unnecessary. However, in our era, one needs to have a mentor impart knowledge of G‑d's greatness if one is to know how to serve Him with heart and soul. And one's dependence on Moses through the intermediary scholars of each generation (the "sparks" of Moses) is of the very essence of one's divine service. אך עיקר הדעת אינה הידיעה לבדה, שידעו גדולת ה׳ מפי סופרים ומפי ספרים However, the essence of knowledge which leads one to serve G‑d with his whole soul and heart, is not mere knowing alone, that people should know the greatness of G‑d from authors (i.e., sages and spiritual guides) and books, אלא העיקר הוא להעמיק דעתו בגדולת ה׳, ולתקוע מחשבתו בה׳ בחוזק ואומ׳ הלב והמוח but the essential thing is to immerse one's own mind deeply into those things which explain the greatness of G‑d, and fix one's thought on G‑d with strength and vigor of the heart and mind, עד שתהא מחשבתו מקושרת בה׳ בקשר אמי׳ וחזק, כמו שהיא מקושרת בדבר גשמי שרואה בעיני בשר ומעמיק בו מחשבתו until his thought shall be bound to G‑d with a strong and mighty bond, as it is bound to a material thing which he sees with his physical eyes and upon which he concentrates his thought. When one does so, he is mightily bound up with the object of his thoughts and is unable to free himself from them. Thinking about G‑d and His greatness should be done in the selfsame all-absorbing manner — and thereby the thinker will be truly bound up with Him. כנודע שדעת הוא לשון התקשרות, כמו: והאדם ידע וגו׳ For it is known that Daat connotes union, as in the verse,8 "And Adam yada (lit., 'knew') Eve...." The word ידע in this verse connotes union. Thus, Daat entails knowing something to the point that one is completely united with it. The same is true regarding knowledge of G‑dliness. Although when one just knows G‑dliness, he is already fulfilling a mitzvah, still this does not suffice; it is necessary that one achieve the union of Daat by meditating deeply on G‑d's greatness.
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 | | | |
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| DAILY MITZVAH (Maimonides): Thursday, April 8, 2010 Posted: 07 Apr 2010 09:44 PM PDT  | | |
| Nissan 24, 5770 · April 8, 2010 Today's Mitzvah
Negative Commandment 291
A witness must not serve as judge Numbers 35:30 "But one witness shall not testify against a person causing him to die" A judge must be willing to consider all sides of a case and make very sure that an innocent man is not punished. If a person saw a man commit murder or a theft, do you think that he would be willing to think of ways to declare that man not guilty? Therefore, this Negative Mitzvah forbids a witness from also serving as a judge. He may only give testimony. He also cannot add other information to his testimony that might influence the verdict.
By Malka Touger More articles... |
Malka Touger is a world-renowned teacher and lecturer. She has authored and co-authored several best-selling books and produced a number of educational videos in both English and Hebrew. Together with her husband, Rabbi Eliyahu Touger, and her seven children, she lives in Har Nof, Jerusalem. | | | |
| Featured Judaica: Slager Haggadah Ha-Arizal
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Explore the Seder as an experience of far reaching significance. The Kol Menachem Haggadah adds layer upon layer of fresh insight to the age-old celebration of our journey from slavery to freedom. A richly textured commentary which creatively blends traditional, mystical and life-enhancing insights. Each step of the Seder explained in simple language. Ornate Hebrew typography. Luxurious, hand-tooled binding. Insights culled from over 100 classic sources, including Toras Menachem. Price: Now Only $19.79 |
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| "TODAY'S DAY": Thursday, April 8, 2010 Posted: 07 Apr 2010 09:31 PM PDT  | Nissan 24, 5770 · April 8, 2010 "Today's Day"
| Thursday | Nissan 24, 9th day of the omer | 5703 | | Torah lessons: | Chumash: Acharei Mot, Chamishi with Rashi. | | Tehillim: 113-118. | | Tanya: In addition to (p. 225)...hands and so forth. (p. 225). | | It is customary not to recite the b'racha she'he'che'yanu during the days of the omer count. We all possess an element of "non-good." Why, the scapegoat (representing evil, banished to Azazeil)1 was actually a service in the Beit hamikdash!2 A physical created being inevitably has a negative element, but we must banish that evil to a "desolate land."
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| TODAY IN JUDAISM: Thursday, April 8, 2010 Posted: 07 Apr 2010 09:07 PM PDT  | | |
| Today is: Thursday, Nissan 24, 5770 · April 8, 2010
Omer: Day Nine - Gevurah sheb'Gevurah
• Count "Ten Days to the Omer" Tonight
Tomorrow is the tenth day of the Omer Count. Since, on the Jewish calendar, the day begins at nightfall of the previous evening, we count the omer for tomorrow's date tonight, after nightfall: "Today is ten days, which are one week and three days, to the Omer." (If you miss the count tonight, you can count the omer all day tomorrow, but without the preceding blessing). The 49-day "Counting of the Omer" retraces our ancestors' seven-week spiritual journey from the Exodus to Sinai. Each evening we recite a special blessing and count the days and weeks that have passed since the Omer; the 50th day is Shavuot, the festival celebrating the Giving of the Torah at Sinai. Tonight's Sefirah: Tifferet sheb'Gevurah -- "Harmony in Restraint" The teachings of Kabbalah explain that there are seven "Divine Attributes" -- Sefirot -- that G-d assumes through which to relate to our existence: Chessed, Gevurah, Tifferet, Netzach, Hod, Yesod and Malchut ("Love", "Strength", "Beauty", "Victory", "Splendor", "Foundation" and "Sovereignty"). In the human being, created in the "image of G-d," the seven sefirot are mirrored in the seven "emotional attributes" of the human soul: Kindness, Restraint, Harmony, Ambition, Humility, Connection and Receptiveness. Each of the seven attributes contain elements of all seven--i.e., "Kindness in Kindness", "Restraint in Kindness", "Harmony in Kindness", etc.--making for a total of forty-nine traits. The 49-day Omer Count is thus a 49-step process of self-refinement, with each day devoted to the "rectification" and perfection of one the forty-nine "sefirot." Links:
How to count the Omer
The deeper significance of the Omer Count
• The First Shabbat Celebrated (1313 BCE)
Two days after the Jews crossed the Red Sea (see Jewish History for the 21st of Nissan) they arrived in Marah. There they received several commandments; one of them was to observe the Shabbat. The first Shabbat was observed on the 24th of Nissan. Links:
A Brief History of Shabbat
Shabbat Mega Site
When the litigants stand before you, consider them both equally culpable; and when they leave your courtroom, having accepted the judgment, regard them as equally righteous
- advise to judges trying civil cases from Talmudic sage Judah ben Tabbai
Chitas and Rambam for today:
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| Featured Judaica: Slager Haggadah Ha-Arizal
Kol Menachem
Explore the Seder as an experience of far reaching significance. The Kol Menachem Haggadah adds layer upon layer of fresh insight to the age-old celebration of our journey from slavery to freedom. A richly textured commentary which creatively blends traditional, mystical and life-enhancing insights. Each step of the Seder explained in simple language. Ornate Hebrew typography. Luxurious, hand-tooled binding. Insights culled from over 100 classic sources, including Toras Menachem. Price: Now Only $19.79 |
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| ArchWeek Green 2010.0407 Posted: 07 Apr 2010 01:49 PM PDT Dear Designers, Builders, and Friends, ArchWeek Green, from the editors of the leading architecture magazine online, brings you weekly sustainable design and building news from around our planet. Rumor has it that we humans are an intelligent species. Our own collective actions are certainly putting that proposition to the test. "The last time sea level rise in Florida was as rapid as some
forecasts predict for the coming century, it was about 8,000
years ago and there were Native Americans living on land that
now lies beneath the Gulf of Mexico. It's safe to assume their
retreat from submerging lands was relatively uncomplicated,
thanks to low numbers and a simple lifestyle.
"For modern-day Florida, adaptation will be a bit more
challenging. More than 90 per cent of the 18.5 million residents
of the Sunshine State live on the coast. On both sides of the
peninsula, development is almost solid and has continued barely
abated despite a nearly record number of major hurricane hits in
recent years. To further complicate the matter, Florida's coasts
are composed mainly of barrier islands, most of which could be
converted to sea floor before the end of the century if sea
level rises one metre. ...
"By 2060, with a rise of 68 centimetres, 9 per cent of Florida's
land area would be gone, including virtually the entire Florida
Keys. In addition, 70 per cent of Florida's most populous
region, Miami, would be underwater, along with two nuclear
reactors, 68 hospitals, 334 public schools and 1,362 hotels,
motels and inns.
"That vulnerability, combined with its highly concentrated
coastal population, means that Florida will be a case study for
other states and the world - either in how to prepare for rising
sea levels or in what happens if you don't. For now, at least,
lack of legislative and public attention to the issue is leading
many experts to bet on the latter."
Unarrested Development - Nature Reports Climate Change, 2010.0406
http://bit.ly/birlPL
In a related editorial, Nature suggests that "the best option is neither a strict policy of defence nor all-out retreat, but incremental adaptation." Nature's Defences - Nature Reports Climate Change, 2010.0406
http://bit.ly/cJX8Qa What do you think? At what point should Florida start to restrict new development in the worst areas - areas that are currently seen as valuable real estate, but which will predictably be underwater within the full term of their original financing? Discuss online:
http://www.architectureforum.com/topic-32864.html
Green and Sustainable Design and Building News This Week
--------------------------------------------------------
Off the Grid in Northern Ontario - WAN, 2010.0406
http://www.worldarchitecturenews.com/index.php?fuseaction=wanappln.projectview&upload_id=13020
City of Los Angeles Releases Breakthrough Solar Feed-in Tariff Study - Inhabitat (blog), 2010.0405
http://www.inhabitat.com/2010/04/05/city-of-los-angeles-releases-breakthrough-solar-feed-in-tarif-study/ 'Redeveloping a Neighborhood and Not a Single Building' - Nashville Post, 2010.0405
http://www.nashvillepost.com/news/2010/4/5/redeveloping_a_neighborhood_and_not_a_single_building Q&A: Transportation Secretary on Biking, Walking and "What Americans Want" - New York Times, 2010.0405
http://nyti.ms/cck6Zg How Wind Farms Affect the Global Climate - ENN, 2010.0405
http://www.enn.com/energy/article/41181 Benning Library Brings Commerce, Community in Sync - , 2010.0405
http://www.washingtonpost.com/wp-dyn/content/article/2010/04/04/AR2010040402920.html Architect Builds Himself a "Green" House on Long Beach Island - APP.com, 2010.0405
http://www.app.com/article/20100405/NEWS/4050323/Architect-builds-himself-a--green--house-on-Long-Beach-Island Building a Green Infrastructure - Regional Plan Association, 2010.0405
http://www.rpa.org/2010/04/spotlight-vol-9-no-7-building-a-green-infrastructure.html Dream for Portland Sorority Sisters Takes a Big Step Forward - Oregonian, 2010.0404
http://www.oregonlive.com/news/index.ssf/2010/04/dream_for_sorrority_sisters_ta.html Fuel Leak Threatening Great Barrier Reef - New York Times, 2010.0404
http://www.nytimes.com/2010/04/05/science/earth/05reef.html?ref=earth Panel Advises Against Cape Cod Wind Project - Reuters, 2010.0403
http://www.reuters.com/article/idUSTRE63208M20100403 New York Denies Indian Point a Water Permit - New York Times, 2010.0403
http://www.nytimes.com/2010/04/04/nyregion/04indian.html?ref=earth Synchrophasors to Increase Smart Grid-Enabled Energy Boost - Environmental Leader, 2010.0402
http://bit.ly/bkKvdu Holy Wisdom Monastery in Middleton Earns LEED Platinum - Wisconsin State Journal, 2010.0402
http://host.madison.com/wsj/business/article_e32db000-3ea6-11df-a5cd-001cc4c03286.html >From the Bayou - EDC, 2010.0401
http://www.edcmag.com/Articles/Article_Rotation/BNP_GUID_9-5-2006_A_10000000000000789601 Judge Issues Reprieve for Gettysburg Cyclorama Building - Philadelphia Inquirer, 2010.0401
http://www.philly.com/philly/news/breaking/89731812.html Historic Preservation and Going Green - Journal of Tax Credits, 2010.0401
http://www.novoco.com/journal/2010/04/news_htc_201004.php New Efficiency Standards for Water Heaters - New York Times, 2010.0401
http://greeninc.blogs.nytimes.com/2010/04/01/new-efficiency-standards-for-water-heaters/ A Renewed Tradition - EDC, 2010.0401
http://www.edcmag.com/Articles/Article_Rotation/BNP_GUID_9-5-2006_A_10000000000000789570 National Fuel Economy Standards Set for Cars and Light Trucks - New York Times, 2010.0401
http://www.enn.com/pollution/article/41171 Record Number of Clean Technology Venture Deals in 1Q 2010 - Cleantech Press Release, 2010.0331
http://cleantech.com/about/pressreleases/Q1-2010-release.cfm ICC Releases Green Building Code - Contractor Mag, 2010.0331
http://contractormag.com/news/icc-green-code-2345/ West Coast Tops in Green Building - Housing Watch, 2010.0330
http://www.housingwatch.com/2010/03/30/west-coast-tops-in-green-building/ Portland's Sewers Right as Rain - USA Today, 2010.0329
http://www.usatoday.com/news/nation/environment/2010-03-28-portland-sewers_N.htm Masdar: Abu Dhabi's Carbon-Neutral City - BBC News, 2010.0328
http://news.bbc.co.uk/2/hi/middle_east/8586046.stm Transportation Department Embraces Bikes, and Business Groups Cry Foul - New York Times, 2010.0326
http://nyti.ms/cyWmy1 Oregon Reaches with New Code - Daily Journal of Commerce, 2010.0325
http://djcoregon.com/news/2010/03/25/oregon-reaches-with-new-code-but-carefully/ New York AIA Awards 2010 - ArchitectureWeek, 2010.0331
http://www.architectureweek.com/2010/0331/news_2-1.html
... A LEED Platinum rating is targeted for the Vanke Center in
Shenzhen, which is currently pending certification. The glass
facades have double silver low-E coatings to transmit visible
light while reducing heat gain. A variety of perforated aluminum
louvers allow further sun protection, and large operable windows
permit substantial natural ventilation.... Portland State University Academic & Student Recreation Center Awarded LEED Gold - dBusiness News, 2010.0331
http://portland.dbusinessnews.com/shownews.php?newsid=205328&type_news=latest Obama Announces Drilling Expansion in Climate Push - Reuters, 2010.0331
http://www.reuters.com/article/idUSTRE62T06520100331 Panel Finds No Wrongdoing in Climategate Review - RedOrbit, 2010.0331
http://www.redorbit.com/news/science/1843867/panel_finds_no_wrongdoing_in_climategate_review/ Can Humans Manage the Atmosphere? - New York Times, 2010.0331
http://dotearth.blogs.nytimes.com/2010/03/31/can-humans-manage-the-atmosphere/ California Solar Projects Rush to Beat Deadline for Subsidies - USA Today, 2010.0331
http://www.usatoday.com/money/industries/energy/environment/2010-03-31-californiasolar31_CV_N.htm Koch Industries Donated Millions to Climate Sceptic Groups, Says Greenpeace - Guardian Unlimited, 2010.0330
http://www.guardian.co.uk/environment/2010/mar/30/us-oil-donated-millions-climate-sceptics Kaiser Permanente Invests in Solar Power - New York Times, 2010.0330
http://greeninc.blogs.nytimes.com/2010/03/30/kaiser-permanente-invests-in-solar-power/ Japan's Edo Culture Inspires a Sustainable Post-Industrial Future - Huffington Post, 2010.0330
http://www.huffingtonpost.com/jared-braiterman/japans-edo-culture-inspir_b_518123.html University of Utah Plans Net-Zero Renovation for Architecture Building - Deseret News, 2010.0329
http://bit.ly/axZm8
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E.P.A. Delays Plants' Pollution Permits - New York Times, 2010.0329
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| WEEKLY TORAH FOR KIDS: Parshat Shemini Posted: 07 Apr 2010 09:31 AM PDT  | | |
Nissan 23, 5770 · April 7, 2010 Mobile Boxes
"Where is my mobile phone?" Ben thought. It was early on a sunny Wednesday morning. Ben was feverishly trying to get his stuff together so he could go off to school with his friend Danny, but he just couldn't find his mobile phone. Not that he was allowed to take it to school. He just wanted to know that it was safe. "Ah here you are," he said excitedly, he had left it plugged in behind the couch. He put it safely in a drawer in his room. "It still needs to get charged every so often, just like my Dad""You see," Ben said to Danny as they started off towards school, "the mobile phone lasts a long time but it still needs to get charged every so often, just like my Dad." "How is your mobile phone like your Dad?" Danny asked. "Well," Ben said, "my Dad puts on tefillin every morning; they are these black leather boxes that have parchment scrolls inside them. On the scrolls a scribe writes the Shema, the Hebrew prayer that declares the unity of G‑d and speaks about how much we love Him, along with a few more passages from the Torah." "Hmm," Danny said. "When we are bar mitzvah we will also wear tefillin. But I cannot see what they have to do with a mobile phone." "My Dad says that although he only wears them for the morning prayers, it's as if he's wearing them the whole time" Ben said. "It's like the phone—you plug it in once a day and then it stays charged for the whole day." "Interesting," Danny said. "I wonder what it feels like to be charged up by tefillin all day. We'll find out when we're bar mitzvah!" Just then the boys got to school. Their first lesson was on the Torah reading of the week, Shemini. "What does Shemini mean?" asked their teacher, Mr. Benson. Some boys in the class answered together: "Eighth." Danny and Ben both put up their hands. All the other boys just looked puzzled"That's right! The Sanctuary, the Mishkan, had been put up by Moses every day for seven days, and then taken down. That was in last week's reading. This week's reading tells how it was put up on the eighth day, and it stayed up. But even concerning the earlier seven days, it is interesting that each time it was put up, it caused a connection with G‑d. And then it was taken down, but the connection was still there." Mr. Benson looked round the class. Everyone was focused on him, for once. "Does that remind you of anything?" he asked. Danny and Ben both put up their hands. All the other boys just looked puzzled. Mr. Benson looked from Danny to Ben and back. Which one should he ask? "You both seem very keen," he said. "You can answer together." With one voice they answered. "Tefillin!" said Danny. "Mobile phones!" said Ben.
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| TORAH STUDIES: Parshat Shemini Posted: 07 Apr 2010 09:01 AM PDT  | | |
| Nissan 23, 5770 · April 7, 2010 Shemini
The name of our Sidra, Shemini, ("the eighth") refers to the day on which Aaron and his sons were inducted as the priests of the Sanctuary. It was also the day on which the presence of G‑d was revealed. But why was it called the eighth day? It followed the seven days during which the Sanctuary was consecrated. But it hardly seemed a continuation of them. For they were the days which represented man's effort to draw near to G‑d by consecrating himself and his world; whereas the eighth day was the moment when G‑d answered his efforts by revealing Himself. And surely there is no comparison between man's efforts and G‑d's response. The one is finite, the other infinite. So how can we talk of the eighth day as if it were a mere continuation of the previous seven? Starting from this problem, the Rebbe explores the relation between human endeavor and Divine revelation, as exemplified in the Sanctuary, the Shabbat, circumcision, and the counting of the Omer. 1. On The Eighth Day Our Sidra begins with the words, "And it came to pass on the eighth day. . . ." The Kli Yakar, in his commentary to the Torah, asks why this day, which followed the seven days of consecration of the Sanctuary, was called the "eighth day." For this implies that it was a natural continuation of the previous days. But in fact the consecration was limited to seven days: "And you shall not go out from the door of the tent of meeting for seven days, until the days of your consecration be fulfilled; for He shall consecrate you seven days." During that time the altar was dedicated. And the following day was quite separate: It was set aside for the induction of Aaron and his sons to the priesthood. The answer which the Kli Yakar gives is that it is called the eighth day to emphasize its extraordinary character. For it is written shortly afterwards, "Today the L-rd appears to you." And to explain why it was then that the L-rd appeared, and not during the actual days of consecration, the Torah tells us that it was because it was the eighth day. Seven is the number of the days of the week, the measure of earthly time, a symbol of the human dimension. Eight signifies the more-than-human; it is the symbol of holiness. This is why a circumcision can be performed on Shabbat. For circumcision takes place on the eighth day from birth, and Shabbat is the seventh day. In other words, Shabbat belongs to human time, but circumcision belongs to the realm of the Holy, the supernatural. And the claims of the spiritual override those of the physical. 2. Degrees of Holiness To say that seven is the span of the week does not mean that it is the symbol of the weekday world, the secular. Because Shabbat is itself one of those seven days, and it is a day of holiness. But nonetheless it is reckoned as one of the seven days of creation, and thus belongs to the created order. Whereas the number eight expresses the idea of being beyond the normal confines of time, and thus of being wholly united with G‑d as He is in Himself, rather than as He is related to the world. The Kli Yakar cites an example of this significance of the number eight, namely that the harp which will be used in the Temple of the Messianic Era will have eight strings. The harp which was played in the Sanctuary had only seven. It was holy. But less so than the harp of Messianic times. The Torah itself is holy. But compared to the way in which it will be learned and revealed in the Messianic Age, our own response to it is called, in the Midrash, "a vanity." There are, in other words, degrees of holiness. There is the holiness of this world, which is symbolized by the number seven, which is confined to the limits of human capabilities. And there is the holiness which goes beyond the world, beyond the idea that G‑d and the world are two distinct entities, which is expressed in the number eight. 3. Gifts and Reward Curiously, the answer which the Kli Yakar gives to his own question does not appear to answer it. Instead it seems to make the question more forceful. If the eighth day stands for the state of absolute unity with G‑d, then it signifies something supernatural. If so, then it surely has no connection with the previous seven days of consecration, which represented human activity, the sanctification of the natural order, and earthly time. Whereas the clear implication of the phrase "the eighth day" is that it was a continuation of the previous seven. The answer is that supernatural revelation depends on our human efforts. The Messianic Age will be brought about by our acts of worship and of service of G‑d. Our efforts to consecrate the world during the seven days of human time are the gestures of faithfulness which will produce the Divine response of the eighth day-the day of the Messiah. So that although the Messianic Age will be of an altogether higher level of holiness than we can evoke with our Divine Service in the present, it will not be a sudden break in the history of Jewish consciousness. It will be the outcome of what we do now. It will be the "eighth day" in the sense that it continues and completes the perfection after which we now strive, after we have done all of which we are capable. To draw an analogy: Shabbat, which is the seventh day, has two aspects. Firstly it is one of the days of the week, holier than the other six, but still a part of human time. There is a significant phrase in the command: "And the children of Israel shall keep the Shabbat, to make (usually translated, 'to observe') the Shabbat throughout their generations." Shabbat is something we make. It is a Sanctuary within the week which we construct by our own service. But secondly the Shabbat is "a semblance of the World to Come," a glimpse of the Messianic Age. This aspect of the Shabbat is not something we can achieve ourselves. It is something we receive as a gift from G‑d. It is this of which the Talmud says, "The Holy One, blessed be He, said to Moses, I have a precious gift in My treasure house, and it is called the Shabbat." There is a difference between a gift and a reward: A reward is something which the recipient has earned, a gift is something he receives only through the grace of his benefactor. And this facet of Shabbat, this glimpse of the future revelation, belongs entirely to the grace of G‑d. It has a holiness which goes beyond human limitations. Yet, even though it is a gift, we must work for it. The Rabbis say, "If the recipient had not given some pleasure (to the donor of the gift) he would not have given it to him." That is, if we do not give pleasure to G‑d by our actions, we will not receive His gift. Whereas "he who labors on the eve of Shabbat will eat on Shabbat." Because of our labors we are given a Divine gift which far outweighs the worth of our work. The same is true about the revelation within the Sanctuary on the eighth day. Although it was not earned by the human activity of consecration on the previous seven days, it was only when this consecration was completed that the Divine response came. G‑d gives His gift to man only after man has done all within his power to consecrate himself to G‑d. This is why it is called the "eighth day"-the day of Divine grace which answers the seven days of man's own initiative in drawing close to G‑d. 4. The Counting of the Omer In many years, the Sidra of Shemini is read immediately after Pesach, near the beginning of the seven week period of the counting of the Omer. What is the connection between the two? The Torah says about the Omer, "You shall count for fifty days." And yet in fact we count only forty-nine days. Why? In the seven weeks we remove ourselves step by step from the forty-nine "gates of impurity" and pass through the forty-nine "gates of understanding." The fiftieth, the ultimate level of understanding, is beyond us. But it is only when we have reached by our efforts the forty-ninth, that the fiftieth comes to us as a gift of G‑d. The seven weeks of the Omer are like the seven days of consecration. They represent the spiritual achievement of man. The fiftieth day of the Omer is like the eighth day of the Sanctuary: It is the revelation which breaks in on us from the outside, the answer of G‑d to our endeavors. The fiftieth day is Shavuot, the day when the Torah was revealed on Mt. Sinai. And that day was a foretaste of the revelation of the Messianic Age. 5. Past and Future Redemption The counting of the Omer was not only a preparation for the Giving of the Torah. It is also a preparation for the Messianic revelation itself. In Michah it is written, "As on the days of your coming out of Egypt, I will show him wonders." But the Exodus from Egypt took place on one day, the 15th of Nissan. The previous Lubavitcher Rebbe, Rabbi Yosef Yitzchak, explained: the redemption from Egypt will only be complete when the future redemption has come. Until then we are still captives in a metaphorical Egypt, namely the limitations and constraints of our human situation, from which we must liberate ourselves. The historical exodus, in the year 2448, was only the beginning of a continuous process of self-liberation. This will only be complete in the Messianic Age, when we will finally reach the stage where no spiritual heights are beyond the scope of man. If there seem to be dark ages where this process is halted or even reversed, where we seem to be regressing spiritually, this is only because new achievements need sometimes to be preceded by a time of darkness, in which new reserves of strength are discovered. They are not true regressions, for they serve to bring man to new heights of religious understanding. They are part of the Divine plan, stages in the continual ascent of man. (Source: Likkutei Sichot, Vol. III pp. 973-977)
Adapted by Rabbi Jonathan Sacks; From the teachings of the Lubavitcher Rebbe More articles... |
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| WEEKLY ALIYOT: Parshat Shemini Posted: 07 Apr 2010 08:31 AM PDT  | | |
| Nissan 23, 5770 · April 7, 2010 Shemini Aliya Summary
General Overview: This week's reading, Shemini, is a continuation of the previous week's reading, Tzav, where we learned about the Tabernacle's seven-day inaugural ceremony. This week's reading opens on the eighth day, when G‑d's presence descends upon the Tabernacle. On that day, Aaron's sons Nadab and Avihu die when offering an uncalled-for incense sacrifice. The portion concludes with a discussion about the laws of Kosher and ritual purity.
First Aliyah: Moses gathers all the Jews to the Tabernacle to witness the Divine presence descending upon the Sanctuary on that day. Aaron offers various sacrifices in preparation for this revelation.
Second Aliyah: After concluding the offering of all the sacrifices, Aaron blesses the people with the priestly blessing. Moses and Aaron bless the Jewish people that G‑d's presence dwell in their handiwork, and, indeed, the Divine presence visibly descends upon the Tabernacle.
Third Aliyah: At this point a heavenly fire descends and consumes the offerings on the altar. Aaron's eldest two sons, Nadab and Avihu, bring an unauthorized incense offering and a heavenly fire consumes them. Moses orders the removal of their bodies from the Tabernacle, and instructs Aaron and his remaining two sons not to observe the traditional laws of mourning, considering that they had to continue serving in the Sanctuary on behalf of the Jewish nation. The priests are instructed not to imbibe wine before performing Temple service.
Fourth Aliyah: Moses addresses Aaron and his sons, instructing them regarding the consumption of that day's offerings -- despite the deaths of their next of kin.
Fifth Aliyah: Moses becomes aware that one of the sin offerings had been burnt, rather than eaten. When he expresses his displeasure, Aaron explains his reasoning for ordering the burning of that particular offering, and Moses humbly accepts Aaron's explanation.
Sixth Aliyah: G‑d gives the commandments of Kosher, explaining how to distinguish between kosher and non-kosher animals, fish, and birds. Kosher animals must chew their cud and have cloven feet. The Torah lists four animals that have only one of these attributes, but not both, and are therefore non-kosher. Kosher fish must have fins and scales. The Torah then gives a list of species of non-kosher birds, and species of kosher locust. The Torah then discusses the ritual impurity caused by coming in contact with the carcass of a non-kosher animal, as well as certain species of rodents and amphibian creatures.
Seventh Aliyah: We learn of the possibility of foods and utensils contracting ritual impurity if they come in contact with any of the aforementioned impurities. The Torah then mentions the impurity contracted through coming in contact with the carcass of a kosher animal which was not ritually slaughtered. We are commanded not to consume any insects or reptiles. The reading closes with an exhortation that we remain holy by abstaining from eating all forbidden foods.
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| PARSHAH IN A NUTSHELL: Shemini Posted: 07 Apr 2010 08:01 AM PDT  | | |
| Nissan 23, 5770 · April 7, 2010 Shemini Leviticus 9:1-11:47
 On the eighth day following "seven days of inauguration," Aaron and his sons begin to officiate as Kohanim (priests); a fire issues forth from G-d to consume the offerings on the Altar and the Divine Presence comes to dwell in the Sanctuary. Aaron's two elder sons, Nadav and Avihu, offer a "strange fire before G-d, which He commanded them not" and die before G-d. Aaron is silent in face of his tragedy. Moses and Aaron subsequently disagree as to a point of law regarding the offerings, but Moses concedes to Aaron that Aaron is in the right. G-d commands the kosher laws, identifying the animal species permissible and forbidden for consumption. Land animals may be eaten only if they have split hooves and also chew their cud; fish must have fins and scales; a list of non-kosher birds is given, and a list of kosher insects (four types of locusts). Also in Shemini are some of the laws of ritual purity, including the purifying power of the mikvah (a pool of water meeting specified qualifications) and the wellspring. Thus the people of Israel are enjoined to "differentiate between the impure and the pure."
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| Count the Omer, Daily Reminder! Wednesday night, April 7, 2010 Posted: 07 Apr 2010 06:01 AM PDT  | | |
Nissan 23, 5770 · April 7, 2010 COUNT THE OMER REMINDER 9th Day of the Omer
Tonight, Wednesday night, April 7, 2010, we count nine days, which is one week and two days of the Omer. For detailed instructions on how to count the Omer, blessing text, omer calendar, and more information, please click here.
A Spiritual Guide to the Counting of the Omer
Forty-Nine Steps to Personal Refinement Day Two of Week 2: Gevurah of Gevurah Examine the discipline factor of discipline. Is my discipline disciplined or is it excessive. Do I have enough discipline in my life and in my interactions? Am I organized? Is my time used efficiently? Why do I have problems with discipline and what can I do to enhance it? Do I take time each day for personal accounting of my schedule and accomplishments? Does my discipline include the other six aspects (see here for more on these traits), without which discipline cannot be effective and healthy? Exercise for the day: Make a detailed plan for spending your day and at the end of the day see if you've lived up to it.
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| Windows 7 Ultimate Posted: 07 Apr 2010 03:44 AM PDT |
| #Rolex Watchers# 2010 Brand New Models Posted: 07 Apr 2010 03:40 AM PDT |
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