Contact Us
Sunday, 11 Tishrei 5778 / October 1, 2017

Daily Study: Hayom Yom

Daily Study: Hayom Yom

Show content in:
Sunday Tishrei 11 5704
Torah lessons: Chumash: B'racha, first parsha with Rashi.
Tehillim: 60-65.
Tanya: XXI. Upon enquiring (p. 513) ...every day." (p. 515).

At the conclusion of Yom Kippur 5556 (1795) in Lyozna, the Alter Rebbe delivered a public discourse1 (his discourses were brief, as usual then) on the verse "Who is like the Eternal our G‑d whenever we call upon Him,"2 on which the Sages comment - "...upon Him" and not upon His attributes:

Pardes Rimonim explains that "upon Him" (2) refers to the orot ("radiances" or "illuminations") as they are invested in the "vessels" of the Ten Sefirot of Atzilut. The Rebbe, the Baal Shem Tov, says that "upon Him" refers to the G‑dhood invested in the "vessels" of the Ten Sefirot of Atzilut.

The simple meaning is: "upon Him" refers to the Essence of the En Sof3 of which every ordinary Jew has inherent knowledge through his simple faith. This is the meaning of "close to him" (4) to the person) and "whenever we call to Him (G‑d)"4 - (These two expressions referring respectively to) the Essence of the En Sof and the essence of the soul. Davening with simple faith joins the essence of the soul with the essence of the Infinite, so that the Essence of the En Sof will be the Healer of the ill, and He Who blesses the years.

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.

Then called "a Torah."
The Ultimate Infinitude; G‑d.
In both expressions the identical word is used, eilav, "to him."
Daily Quote
Freedom of choice has been granted to every man: if he desires to turn toward a good path and be righteous, the ability to do so is in his hands; and if he desires to turn toward an evil path and be wicked, the ability to do so is in his hands...
This is a fundamental principle and a pillar of the Torah and its commandments. For if G-d were to decree that a person be righteous or wicked; of if there were to exist something in the very essence of a person's nature which would compel him toward a specific path, a specific conviction, a specific character trait or a specific deed... how could G-d command us through the prophets 'do this' and 'do not do that'...? What place would the entire Torah have? And by what measure of justice would G-d punish the wicked and reward the righteous?
  –Mishneh Torah, Laws of Repentance 5:1-3
This page in other languages