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Shabbat, 27 Adar 5777 / March 25, 2017

Daily Study: Hayom Yom

Daily Study: Hayom Yom

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Thursday 27 Adar I 5703
Torah lessons: Chumash: Vayakheil, Chamishi with Rashi.
Tehillim: 120-134.
Tanya: But as for (p. 147)...neighborly love (p. 147).

My father said: Truth is the middle path. An inclination to the right, to be overly stringent with oneself and find faults or sins not in accord with the truth, or an inclination to the left, to be overly indulgent, covering one's faults or being lenient in demands of avoda out of self-love - both these ways are false.

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.

Shabbat Adar Sheini 27, Parshat Hachodesh 5703

Bless Rosh Chodesh Nissan; say the entire Tehillim in the early morning. Day of farbrengen.

Haftora: Ko amar...olat tamid.

Torah lessons: Chumash: Sh'mini, Shevi'i with Rashi.
Tehillim: 120-134.
Tanya: Ch. 30. It is (p. 187)...the commandment itself." (p. 191).

From my father's sichot: The sin of Aharon's sons* was "...when they drew close before G‑d and died." This was ratzo without shov, return.1 The truth is that when coming "before G‑d"2 there must be tit'haru, one must be clean and pure, and (the closeness) must be evident in actual deeds. That which is on the very highest planes descends to the very lowest depths;3 hence ratzo without shov is death.

Continuing, G‑d commands Moshe (Vayikra 16:2) to speak to Aharon. The letters in the name Aharon are those in the word nir'eh, "visible," which in terms of the powers of the soul4 refers to intellect.

Moshe is to tell Aharon that in order to enter the sacred (area), even "within the curtain" - meaning the state prior to tzimtzum5 - he must know that...

...upon the ark (ha'aron - the letters of this word spelling nir'eh, "visible" - i.e. intellect) there is a kaporet, a covering, an inner intent and purpose of a concealment, expressed in the words, "the face of (or "the inner aspect of") the kaporet."

For this reason one "should not die," i.e. he should not stop with ratzo, the entering alone - for "...in a cloud will I appear on the kaporet;"6 the inner intent and purpose of the First tzimtzum is revelation.

The introductory word to all this is v'al, "he shall not (enter)." This expression of negation7 indicates total nullification of self, bitul, doing what Chassidus demands, not what his intelligence dictates. Then "he shall enter the sacred (area)."

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.

Footnotes
*.
See Supplementary Footnotes, p. 126.
1.
See Supplementary Footnotes, p. 126.
2.
In verse 30 the additional word tit'haru is found, "will you be cleansed," after the words "before G‑d."
3.
See Supplementary Footnotes p. 127.
4.
See Translator's Introductory Notes. When soul manifests itself, the first power that is evident, ("visible") after the powers in their latent state, is intellect.
5.
"Contraction" and concealment of G‑d, the process by which G‑d's infinitude is concealed, making possible the existence of a finite Creation.
6.
Paradoxically, it is only through G‑d's concealment ("...in a cloud...") that He is accessible ("..will I appear..."). Man's approaching G‑d is insufficient; through "withdrawal," returning to the material world and living there by Torah and mitzvot, he can attain G‑d. "First tzimtzum" is a paraphrase for "cloud."
7.
Man's natural preference is what he feels is satisfying. Rejecting what he "knows" to be desirable and fulfilling - in favor of what Chassidus explains as the wish of G‑d, is an act of self-negation. This prepares him to enter the Holy of Holies.
Daily Quote
I heard from my masters, that if an angel were to stand in the presence of a gathering of ten Jews... such a boundless and infinite terror and dread would then befall him on account of the Divine Presence that abides over them, that he would become utterly nullified...
  –Rabbi Schneur Zalman of Liadi (Tanya IV:23)
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