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Daily Study: Hayom Yom

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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 " 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.


See Supplementary Footnotes, p. 126.


See Supplementary Footnotes, p. 126.


In verse 30 the additional word tit'haru is found, "will you be cleansed," after the words "before G‑d."


See Supplementary Footnotes p. 127.


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.


"Contraction" and concealment of G‑d, the process by which G‑d's infinitude is concealed, making possible the existence of a finite Creation.


Paradoxically, it is only through G‑d's concealment (" 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."


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.

שבת כז אדר שני, פרשת החדש (תש"ג)
מברכים ר"ח ניסן. אמירת כל התהלים בהשכמה. יום התוועדות.
הפטורה: כה אמר - עולת תמיד.
שיעורים: חומש: שמיני, שביעי עם פירש"י.
תהלים: קכ-קלד.
תניא: פרק לט. ומפני - '104' מצוה עצמה.

משיחת אאמו"ר [אדוני אבי מורי ורבי]: חטא בני אהרן הי' בקרבתם לפני ה' וימותו, רצוא בלי שוב. דער אמת איז אז מ'קומט לפני ה' דארף זיין תטהרו, ריין און קלאהר, עס מוז זיך דערהערען אין מעשה בפועל, כל הגבוה גבוה ביותר יורד למטה מטה ביותר, ורצוא בלי שוב, היא מיתה. ועל זה בא ציווי ה' אל משה (ויקרא טז ב) שיאמר לאהרן, אותיות נראה, ובכחות הנפש הוא השכלה, לאמר, בשביל לבוא אל הקדש גם מבית לפרוכת שהוא לפני הצמצום, דארף מען וויסען אז על הארן, אותיות נראה, השכלה, איז פאראן א כפורת, א כוונה פון א פארשטעל, וואס דאס איז דער פני הכפורת, אשר על כן ולא ימות, זאל מען ניט בלייבען באם רצוא אליין, כי בענן אראה על הכפורת, דער צמצום הראשון איז כוונתו הגילוי, און דער מבוא צו דעם איז דער ואל, ביטול עצמי, טאן וואס חסידות הייסט, ניט דאס וואס דער שכל זאגט, דאן איז יבוא אל הקדש.