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Chabad.org
Kislev 2, 5774 · November 5, 2013
Today’s Tanya Lesson
Kuntres Acharon, beginning of Essay 4

In the beginning, as the Midrash teaches,1 G‑d “created worlds and destroyed them.” The Kabbalah explains that this refers to spiritual worlds, Supernal Sefirot(“emanations”), that first existed in one state of being and then in another. The Sefirot in the former state of being — called the World of Tohu (lit., “Chaos”) — underwent a “breaking of the vessels.” The World of Tikkun (lit., “Order”) was then built.

The Sefirot comprise orot (“lights”) and kelim (“vessels”) that contain these lights. The crisis in the World of Tohu occurred because the orot were so intense that thekelim were incapable of containing them. As a result of this breakage, sparks of holiness descended within the kelipot. These sparks are to be found in the Worlds of Beriah,Yetzirah and Asiyah in general, but particularly within the physicality of our world. It is the task of the Jew to sift this materiality by using it properly, in order to extract and refine these sparks, thereby elevating them to their original source in the World of Tohu. This elevation in turn elicits a mighty downflow of Divine energy from Tohu, and from even higher than that level.

(Certain Divine Names, whose respective Kabbalistic meanings are signified by Hebrew letter-combinations, are related to this process of beirurim, the extraction and refinement of the sparks of holiness. Thus the Name known as Ba’n (ב״ן) is the source of the fallen holy sparks; the Name Ma’h (מ״ה) is the power that extracts and elevates them; while the Name Sa’g (ס״ג) is the original source of the World of Tohu. When the extraction and elevation of the sparks deriving from the Name Ba’n is accomplished through the Name Ma’h, a lofty degree of Divine illumination is drawn down from the Name Sa’g, and is vested within the “capacious vessels” of the World of Tikkun.)

This extraction is for the most part accomplished through the performance of action-oriented mitzvot involving physical objects which derive their life-force from kelipat nogah, and which house the sparks of Tohu. Performing a mitzvah with such objects disencumbers the hidden sparks of their corporeal husk and elevates them.

The seeking out of sparks, however, can also be accomplished through the study of Torah, as well as through prayer.

In the present essay the Alter Rebbe will explain the statement of Pri Etz Chayimthat nowadays this “extraction” is mainly effected through prayer. For prayer is uniquely able to draw down an infinite degree of G‑dliness; prayer alone can bring about changes within the world, healing the sick and causing rain to fall. In order for such a degree of G‑dliness to be called down, there must first be an arousal initiated from below, an expression of man’s ardent desire to be the recipient of Divine benefactions. And if these benefactions are to flow from an infinitely high source, the plea that requests them must surge from a correspondingly deep source — “with all one’s might,” from the infinite depths of one’s soul.

להבין מה שכתוב בפרי עץ חיים, דבזמן הזה עיקר הבירור על ידי התפלה דוקא

To understand the statement in Pri Etz Chayim,2 that in the contemporary period the refinement [of the sparks of Tohu] is primarily effected by prayer,

As explained above, the task of sifting the materiality of this world and salvaging its hidden holy sparks is the ongoing mission of Jews living as souls within bodies in this physical world.

This is accomplished either (a) through the performance of the action-orientedmitzvot which entail the use of physical objects whose life-force derives from kelipat nogah; (b) through the audibly-articulated study of Torah subjects that deal with physical matters; (c) through prayer, a form of spiritual service through which the Divine soul influences and refines the animal soul (whose life-force derives from kelipat nogah) to the point that it can attain a love of G‑d.

As stated above, Pri Etz Chayim teaches that in these latter generations the extraction and elevation of sparks is effected primarily through prayer.

אף שתלמוד תורה למעלה מהתפלה

even though Torah study is superior to prayer:

Torah study is3 “equivalent to them all,” to all the mitzvot, and higher even than4 “concentration in prayer.” Why, then, is the extraction of the sparks of Tohu mainly accomplished in the present era through prayer?

הענין הוא, שעל ידי תורה ומצות מוסיפין אור באצילות כו׳

The explanation is, that through Torah and mitzvot additional light is drawn forth into Atzilut

Divine light is drawn forth into the various worlds either in accordance with (a) Sod Shoresh (lit., “the principle of the root”), the degree of revelation originally apportioned, or in accordance with (b) Sod Tosefet (lit., “the principle of addition”), depending on the spiritual service of mortals. This additional measure of revelation is much greater than the base allocation.

Through Torah and mitzvot, as stated above, one draws down an additional measure of Divine illumination into the World of Atzilut.

פירוש: אור אין סוף ברוך הוא בכלים דאצילות, על ידי תלמוד תורה, בפנימית, דהיינו המשכות המוחין

This means that through Torah study the [infinite] Ein Sof-light [is drawn] into the inner aspect of the vessels of [the Sefirot of] Atzilut. This is a drawing down of the Divine Intellect.

Since Torah study involves mortal intellect, its heavenly echo calls forth a corresponding revelation of the Divine Intellect, which is the inward aspect of theSefirot.

ובקיום המצות, בחיצונית הכלים, שהם בחינת נצח הוד יסוד שבי׳ ספירות ז״א שבאצילות

Through mitzvah observance [the light is drawn] into the external aspect of the vessels, meaning Netzach-Hod-Yesod of the Ten Sefirot of Za (the six emotive attributes) of Atzilut.

Za is a configuration (partzuf, lit., “countenance”) which comprises a full complement of Ten Sefirot. Into Netzach-Hod-Yesod, the lower Sefirot which are “outside of the torso”5 of Za and thus comprise its external aspect, the [infinite] Ein Sof-light is drawn down, by means of those mitzvot that are performed with man’s power of action. For this power is external to man’s essence, just as Netzach-Hod-Yesod are external to Za.

The infinite lights from Divine Intellect that are drawn down by Torah and mitzvotare thus invested primarily in Atzilut.6

רק שמתלבשים בבריאה יצירה עשיה, בתורה ומצות הגשמיים שבעולם הזה

They [later] only clothe themselves with diminished intensity in Beriah,Yetzirah and Asiyah, in the physical Torah and mitzvot in This World.

The Divine Intellect that is drawn down into Atzilut is ultimately vested within the Torah of this world, while the Divine light which is drawn into the externality of the vessels of Za of Atzilut is vested within the mitzvot of this world. The effect is thus strictly within the material aspect of the Torah and mitzvot of this world, but not within the materiality of the world itself.

אבל התפלה היא המשכת אור אין סוף ברוך הוא בבריאה יצירה עשיה דוקא, לא בדרך התלבשות בלבד

Prayer, however, calls forth the [infinite] Ein Sof-light into Beriah,Yetzirah and Asiyah directly, and not by means of mere enclothement, as is the case with the study of Torah, where the Divine light is garbed in an entity which in turn is drawn down into this world.

רק האור ממש, לשנות הנבראים מכמות שהם

Rather, it is the actual light which modifies the state of created beings,

שיתרפא החולה, וירד הגשם משמים לארץ ויולידה ויצמיחה

so that (for example) the ill will be cured through the petition of “Heal us” in the Shemoneh Esreh, and the rain from heaven will fall to the earth so that it becomes fertile and yields vegetation,7 in response to the prayer of the “Blessing of the Years.”

These are changes effected within the actual physical world.

מה שאין כן בתורה ומצות, שאין שינוי בקלף התפילין על ידי הנחתן בראש ובזרוע

This is not the case with Torah and mitzvot: no modification in the parchment [on which are inscribed the Biblical passages] of the tefillinresults from their being placed upon head and arm, notwithstanding the drawing down of Divine light and the subordination of mind and heart to the Divine Will.

וגם במצות שעשייתן הוא גמר מצותן

Even in the case of those mitzvot that are fulfilled through making [the object],

Examples would be the writing of a Torah scroll or making a sukkah (according to the opinions that the actual construction of a sukkah is a mitzvah8). Unlike tefillin, where the mitzvah is performed by wearing them and not by making them, these mitzvot are performed by modifying the relevant object. Nevertheless:

השינוי הוא על ידי אדם, ולא בידי שמים כבתפלה

the change within the object is effected by man, and not by Heaven, as is the case with prayer,

When an individual succeeds in bringing about a change in this world through prayer, e.g., the sick person becomes well, this change is ultimately brought about from above, not by the individual’s prayer,

ששהיא המשכת החיות מאין סוף ברוך הוא, שהוא לבדו כל יכול

for this calls forth the vivifying power from the Infinite One, blessed be He, Who alone is all-capable.

It is only G‑d who can effect a change such as this in our world, bringing about the cure or the productive rain.

והלכך, כדי להמשיך אור אין סוף ברוך הוא למטה, אי אפשר בלי העלאת מין נוקבין מלמטה דוקא

Therefore, calling forth the [infinite] Ein Sof-light into the lower world is impossible without the [prior] “elevation of mayin nukvin” specifically from below, whereby the mortal recipient initiates an anticipatory “arousal from below” through his spiritual service during prayer.

As the Alter Rebbe will soon explain, since this entails an infinite degree of service on the part of man it is able to draw down an infinite response from above, reciprocating each individual’s particular “arousal from below.”

מה שאין כן לתלמוד תורה, שבאצילות, המיוחדת בלאו הכי במאציל ברוך הוא

This is not the case with the study of Torah, which [affects] Atzilut, for [the Torah] is united in any case with the Emanator.

Since Torah study thus does not need to be drawn down below, there is no need for an “arousal from below.”

As the Rebbe notes, “The Alter Rebbe now goes on to explain how this may be considered mayin nukvin, and what is its connection to the infinite light.”

והעלאת מין נוקבין במוחו ולבו של אדם, היא בחינת רשפי אש בלי גבול

The “elevation of mayin nukvin” in the mind and heart of man is [the love of G‑d] in a state of boundless flames of fire, and being boundless it relates to the infinite light;

ונקרא מאדך

it is described as meodecha — loving G‑d “with all your might,”9 with each individual’s capacity for infinitude,

Though man is inherently limited, and though, moreover, all of one man’s might may be considered less than ultimate in another man, nevertheless, even this limited degree of “limitlessness” suffices:

כדי לעורר בחינת אין סוף

to arouse the [Divine] state of infinity.

For the “arousal from below” need but resemble the response from above that it seeks to elicit. If an “arousal from below” may truly be considered “infinite” relative to the particular individual’s capacities, it suffices to draw down the infinite light from above.

והיינו על ידי גבורות דס״ג, שהן הן הרפ״ח ניצוצין כו׳

This is effected through the Gevurot (the attributes of severity) of [the Divine Name] Sa’g, which constitute the 288 sparks….

The love and longing (ratzo) which a man experiences during prayer to the extent ofmeodecha (“with all your might”) are aroused by the Gevurot of Sa’g, the Divine Name that is the source of the 288 sparks of Tohu. These sparks derive from the vessels ofTohu, whose Sefirot were originally in a state of infinite longing to become wholly one with G‑d. This longing parallels the soul’s love and longing for G‑d to the point ofmeodecha.

ולכן נקראת התפלה חיי שעה, היא מלכות היורדת בבריאה יצירה עשיה

For this reason worship is called10 “life of the moment,” for it isMalchut descending into BeriahYetzirah and Asiyah.

As Rashi explains on the straightforward level of pshat, the Talmud calls prayer “life of the moment” (lit., “life of the hour”) because people pray for health, peace and a livelihood — temporal things that are subject to the limitations of the passing moment.

Here the Alter Rebbe speaks of how these matters exist in their source, in the Supernal Sefirot. In the worlds above, the Sefirah of Malchut is the source of time. For it is the Sefirah of Malchut (“sovereignty”) that reflects the relationship of the Infinite One to time — “He reigns, He reigned, He will reign,” in the present, past and future.

This relationship is particularly evident as Malchut descends to animate the Worlds of BeriahYetzirah and Asiyah, for these worlds all exist in the category of time.

And because prayer draws down Divine energy into BeriahYetzirah and Asiyahthrough their source, the time-related Sefirah of Malchut, prayer is called “life of the moment.”

ותורה חיי עולם, הוא ז״א

Torah [by contrast is called]11 “eternal life,” which (in terms of the Sefirot)is Za,12

כי רמ״ח פקודין הן מתחלקין בי׳ כלים דעשר ספירות דז״א כו׳

for the 248 commandments of the Torah divide into the ten vessels of the Ten Sefirot of Za….

For Za comprises Sefirot within the World of Atzilut, and as stated in Torah Or, at the end of Parshat TerumahZa marks the conclusion of the infinite worlds, utterly transcending the Worlds of BeriahYetzirah and Asiyah.

* * *

FOOTNOTES
1. Bereishit Rabbah 3:9.
2. Note of the Rebbe: “Examine there, Shaar 1, ch. 7.”
3. Peah 1:1.
4. Peah 1:1.
5. From the Introduction to Tikkunei Zohar which begins, Patach Eliyahu.
6. Cf. Yeshayahu 55:10.
7. Cf. Yeshayahu 55:10.
8. The Alter Rebbe’s Shulchan Aruch, beginning of sec. 641, and sources cited there.
9. Devarim 6:5.
10. Shabbat 10a.
11. Shabbat 10a.
12. Note of the Rebbe: “As above: through Torah and mitzvot one draws down the Divine Intellect (mochin) and so on, within the Ten Sefirot of Za.”
By Rabbi Schneur Zalman of Liadi (1745-1812), founder of Chabad Chassidism (Free Translation)    More articles…  |   RSS Listing of Newest Articles by this Author

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.

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Town Hall of Cleveland speaker series with Martin Jacques, 6 p.m. Ohio Theatre, 1511 Euclid Ave., Cleve. $45. 216-241-1919 or www.townhallofcleveland.org.
This Day in History
1918: The German Revolution began when 40,000 sailors took over the port in Kiel. During the revolt, the Communist Party which included “Jewish members,” would try and seize power much as their counterparts in Russia had done a year earlier. The revolt would fail and eventually the Weimar Republic, which also had Jewish leaders, would come to power in the 1920s.  Hitler would use the German fear of disorder and the presence of Jews in both of these movements to whip anti-Semitism and justify the Final Solution.

Jewniverse

November 4, 2013
The Downton Abbey-Era Jewish SuffragettesThe Jewish World called them “blackguards in bonnets.”In October 1913, 3 women were thrown out of London’s New West End Synagogue during Yom Kippur services after loudly declaring: “May God forgive Herbert Samuel and Sir Rufus Isaacs for denying freedom to women; may God forgive them for consenting to the torture of women.”

Members of the Jewish League for Woman Suffrage—founded 101 years ago yesterday—these women worked to secure voting rights and to “unite Jewish Suffragists of all shades of opinion for religious and educational activities.”

Despite what the Jewish World called some members’“wretchedly bad behavior,” the JLWS was a respected and internationally active organization, boasting prominent female and male members, including writer Israel Zangwill.

Their hard work paid off, unorthodox or not: The United Kingdom enfranchised women over the age of 30 in 1918 and granted women full suffrage in 1928.

Thanks, ladies (and gentlemen)!

– Elizabeth Michaelson

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Section Jewish History : 24JEWISH ALERTS large selection in each section

 

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Section Jewish Culture & Yiddish: 24JEWISH ALERTS large selection videos and feeds in each section

 

Chabad.org
Kislev 2, 5774 · 11/05/2013
“Today’s Day”
Monday Kislev 2* 5704
Torah lessons: Chumash: Chumash: Vayeitsei, Sheini with Rashi.
Tehillim: 10-17.
Tanya: Now, in one (p. 603)…Yetzirah and Asiyah. (p. 603).

My grandfather once explained in a maamar the statement, R. Elazar first gave a coin to a pauper and then davened1: “Davening must be with life. By giving, beforedavening, charity to a pauper – thereby giving him life – one’s davening is suffused with a great increase of ‘aliveness’.” So saying he motioned with his hand in an upwards gesture to indicate that the increase is beyond imagination. Indeed my father would often seek out a pauper before davening to give him food.

FOOTNOTES
*. This day is the crowning culmination of the didan natzach victory, marking the actual return, in 5748 (1987) of the s’farim and k’tavim of the Rebbe’im to their rightful place in the library of Agudas Chasidei Chabad. This was the “…pidyon sh’vuyim (‘release of the captives’) of the s’farim, which were returned to their places in actual fact, on Monday of the Torah-portion ‘I shall return in peace to my father’s house,’ on the second of Kislev.” Sicha, Tevet 5, 5748, fn. 11. (The event coincided – in time and location – with the First International Convention of theshluchim, emissaries of the Rebbe of righteous memory.
1. Baba Batra 10a.
Compiled by the Lubavitcher Rebbe; Translated by Yitschak Meir Kagan   More articles…  |   RSS Listing of Newest Articles by this Author
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
Chabad.org
Dealing with the World
Kislev 1, 5774 · November 4, 2013

A constant challenge for each individual, and also for the Jewish people as a whole, is how one balances the spiritual dimension of life with worldly, materialist activities. On the one hand there is prayer, Torah study, spiritual mitzvot like lighting candles for Shabbat and a contemplative approach to life. On the other, there are the humdrum practicalities, material pursuits and more earthy aspects of living in the daily world.

Another version of this divide is that between the Jewish people and other nations. This, too, represents a delicate balance. On the one hand, there is the need to preserve Jewish identity and the singular nature of Jewish values and culture; on the other, there is the wish to play a useful part in society as a whole.

A passage in this week’s Torah reading, Vayeitzei,1 helps us understand the subtlety of these relationships.

Jacob was living in the home of his idolatrous uncle Laban. He married Laban’s daughters, Leah and Rachel, and worked for his uncle as a shepherd. Yet at every stage Laban tried to cheat him. As a result, Jacob and his wives determined to run away.

Laban and his men pursue Jacob. When they meet, they agree to create a clear border between them, and build a pile of stones to mark the boundary.2 Laban’s territory will be to the east of the pile of stones, and Jacob’s to the west. They declare that neither they nor their descendants will ever cross that border for war. Rashi comments: “but they can cross it for business dealings.”3

In chassidic teachings, the border between Jacob and Laban is seen as the divide between the sacred and the profane. This distinction is important. One has to know clearly what represents the Jewish dimension of holiness, and what does not.

Yet here comes a subtlety. The Hebrew word for the pile of stones is gal. This word also means “reveal.” There is a border, but sometimes, with care, one crosses the border. The purpose for doing so is in order to reveal and establish holiness in a realm which until now has been ordinary, non-holy, secular.

How can this be done? Through the mitzvahs of the Torah, which involve the practical world yet connect it with infinite G‑dliness. One earns money—that is surely a worldly, mundane activity. Yet from the money one has earned, one donates a portion to charity. This is a mitzvah of the highest order of sanctity. Through this, all the money one earns is elevated to connect with the divine.

The laws of the Torah help one understand on which side of the pile of stones one should be. So too do Torah teachings, especially those which express the spiritual, inner dimension of Jewish teaching. Hence the word gal, a pile of stones, also has the numerical value (gematria) of 33, hinting at the 33rd day of the Omer, the anniversary of the passing of Rabbi Shimon bar Yochai, the famous author of the Zohar, the source-book of the Kabbalistic side of Judaism.

Knowledge of Torah teachings, and especially of their inner aspect, helps the person in his or her path through life, providing a sense of balance. One knows when to go forward, and when to withdraw; when Jacob must remain in his own territory, and when his or her task is to advance into that of Laban and reveal the latent holiness and goodness which is hidden in all existence.

For this is the true task of every Jew . . .

4

FOOTNOTES
1. Genesis 28:10–32:3.
2. Genesis 31:46–53.
3. Rashi to Genesis 31:52.
4. Based freely on the Lubavitcher Rebbe’s Likkutei Sichot 3:794, and Sefer ha-Maamarim Melukat, pp. 271–278.
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By Tali Loewenthal    More articles…  |   RSS Listing of Newest Articles by this Author

Dr. Tali Loewenthal is Lecturer in Jewish Spirituality at University College London, director of the Chabad Research Unit, author of Communicating the Infinite: The Emergence of the Habad School and a frequent contributor to the Chabad.org weekly Torah reading section.

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Chabad.org
This Week’s Features
Kislev 1, 5774 · November 4, 2013

By Karen Schwartz
International Conference of Shluchim opens in New YorkPost CommentPost Comment  |  Read Story
Rabbis from all parts of the world, along with their parents, friends and supporters, sang and danced together last night with great joy and exuberance at the conclusion of the gala banquet at the International Conference of Chabad-Lubavitch Emissaries. (Photos: Marko Dashev)Post CommentPost Comment  |  Read Story

Thousands of rabbis attending the International Conference of Chabad-Lubavitch Emissaries gathered Friday at the Old Montefiore Cemetery in Queens, N.Y., to visit the resting place of the Rebbe, Rabbi Menachem M. Schneerson, of righteous memory. An important part of each year’s conference includes a visit to the Rebbe’s gravesite, known as the Ohel.

For visiting rabbis, driving around New York brings back memoriesPost CommentPost Comment  |  Read Story
Insights culled from Jewish Educational Media’s “My Encounter with the Rebbe” oral history project.Post CommentPost Comment  |  Read Story
Marc Asnin’s experiences with “Uncle Charlie,” Chabad-Lubavitch and 9/11Post CommentPost Comment  |  Read Story
A symbol marks the promising partnership of a day school and JCCPost CommentPost Comment  |  Read Story
An outpouring of love for Marina Muchnik, who did so much for othersPost CommentPost Comment  |  Read Story
New Chabad on Campus and cultural and advocacy center to make inroads in a city heavy with history.Post CommentPost Comment  |  Read Story
It’s about what children do with their skills and how they benefit othersPost CommentPost Comment  |  Read Story
JNet study partners form lasting ties, even when the books are shelvedPost CommentPost Comment  |  Read Story
Young Jewish volunteers help an older couple and receive much in returnPost CommentPost Comment  |  Read Story
Chabad centers assist with public needs, as they evaluate their own situationsPost CommentPost Comment  |  Read Story
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Montreal Walkers Raise Nearly $600,000 for Friendship Circle
Folks came in droves to support an event that included an outdoor concert

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