Shabbat 1 Adar I, Shabbat Rosh Chodesh 5703
Torah Lessons (5703)	Chumash: Mishpatim, Shevi'i with Rashi. Tehillim: 1-9. Tanya: Ch. 26. Truly this (p. 111)...as mentioned above. (p. 115).

(Here there appears an interpretation of an abbreviation in Torah Or, relevant only in Hebrew. Translator).

It is written: "Man goes out to his work and to his labor (Avoda) until evening." [1]

Every soul in its descent into this material world has general and personal tasks. This, then, is the meaning of the verse:

Man goes out to his work - the soul "goes out" from its position in the trove of souls, in the highest heavens, and descends from plane to plane until it comes to be invested in a body and in the natural and animal souls.

The purpose of this descent is "man to his work" - to his general task of achieving dominance of "form over matter" (meaning, the spiritual over the material), [2] to illuminate the world with the light of Torah and the candle of Mitzva.

"...to his labor refers to each individual's particular mission, for every soul has its unique Avoda in intellect and emotions according to its nature and character. [3]

"...until evening - while there is still time to accomplish, as it is written, "Today, to perform them (the mitzvot)." [4]

On a more profound level the verse may be explained as follows:

The verse refers to the ascent of the soul [5] in general, achieved by its prior descent (Man goes out) into the material world:

When the soul ascends from its being enclothed in the body in this material world, then...

...to his work - the soul's occupation in the World To Come [6] is commensurate with its occupation in the material world.

If he had studied Torah regularly, there too (in the World To Come) the soul is ushered into the "Tents of Torah";

...to his labor - if he performed his Avoda properly then his ascent goes on...

...until erev ("evening") - higher and higher until he attains the ultimate delight and Areivut [7] ("sweetness") of the Essence of the En Sof, [8] may He be blessed.

   

Notes:

1. (Back to text) Tehillim 104:23. This chapter (Borchi nafshi) is said on Rosh Chodesh.

2. (Back to text) See Kislev 7, footnote.

3. (Back to text) See Nissan 8.

4. (Back to text) Devarim 7:11.

5. (Back to text) To a plane higher than it had ever been.

6. (Back to text) Olam Haba, the spiritual Hereafter.

7. (Back to text) Associated with Erev, "evening."

8. (Back to text) The Ultimate Infinity, G-d.

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Monday Adar Sheini 1, Rosh Chodesh 5703
Torah Lessons (5703)	Chumash: P'kudei, Sheini with Rashi. Tehillim: 1-9. Tanya: But since the Temple (p. 153)...upon him by G-d. (p. 155).

In Yaaleh V'yavo (p. 57) Zachreinu...bo, [1] Ufakdeinu vo [2]

   

Notes:

1. (Back to text) The word bo spelled with the letter beit - i.e., with a dagesh - point.

2. (Back to text) The same word spelled here vo, with the letter veit - i.e., without the dagesh - point.

The longer he reflects on these matters, both in his own thoughts and by delving deeply into books [which speak of these matters], in order to break down his heart within him and render himself shamed and despised in his own eyes, as is written in the Scriptures, [3] so utterly despised that he despises his very life, - the more he despises and degrades thereby the sitra achra, casting it down to the ground and humbling it from its haughtiness and pride and self-exaltation, wherewith it exalts itself over the light of the divine soul's holiness, obscuring its radiance.

[Up to now, the Alter Rebbe has proposed means of crushing the sitra achra within one's animal soul by humbling his own spirit through intellectual contemplation.

He now turns to another method, that of "raging" against one's evil impulse, without entering into an analysis of his spiritual level].

He should also thunder against it [the sitra achra] with a strong and raging voice in order to humble it, as our Sages state, [17] "A person should always rouse the good impulse against the evil impulse, as it is written, [18] `Rage, and sin not...'"

This means that one should rage - in his mind - against the animal soul, which is his evil empulse, with a voice of stormy indignation, saying to it: "Indeed, you are truly evil and wicked, abominable, loathsome and disgraceful," and so forth, using all the epithets by which our Sages have called it. [19]

"How long will you obscure the light of the blessed Ein Sof, which pervades all the worlds; which was, is, and will be the same, even in the very place where I stand, just as the light of the blessed Ein Sof was alone before the world was created - utterly unchanged; as it is written: [20] `I, the L-rd, have not changed," [i.e., the fact of creation has wrought no change in Him], for He transcends time, and so on? [And therefore, the fact that it is now `after' creation, cannot affect Him].

But you, repulsive one, and so forth, deny the truth which is so plainly visible - that all is truly as nothing in His presence - [a truth which is so apparent as to be] `visible to the eye'!"

In this way he will help his divine soul, enlightening its eyes to perceive the truth of the unity of the infinite light of Ein Sof as though with physical sight, and not merely through [the lesser perception of] "hearing" and understanding.

For, as explained elsewhere, this is the core of the whole [divine] service.

[Intellectual comprehension - i.e., the "hearing" - of G-dliness can lead only to a desire and longing for G-d; the level of perception described as "sight" leads far higher - to one's self-nullification before Him].

   

Notes:

3. (Back to text) Tehilim 15:4

17. (Back to text) Berachot 5a.

18. (Back to text) Tehillim 4:5.

19. (Back to text) Sukkah 52a.

20. (Back to text) Malachi 3:6.

Introduction to Mitzvot 31-38:

Prohibitions against Superstition

These Negative Mitzvot concern superstition, and the forbidden use of sorcery, Astrology and other methods to predict the future.

Many people believe that there are other powers besides G-d that rule our fate. The Torah forbids us to try to tell the future with those methods, knowing that HaShem alone decides our future.

A great Rabbi was once traveling with his students in a horse- drawn carriage. The Rabbi suddenly pointed to a leaf falling from a tree.

"Watch that leaf carefully," he advised his students.

The students followed the leaf as it fell gracefully to the ground. A slight breeze stirred it, causing the leaf to turn over and over on the road. It finally came to a stop a few yards away from the carriage.

The Rabbi ordered the driver to stop and told one of his students: "Go to the leaf and gently lift it up. Then tell us what you find beneath it."

The curious student followed his Rabbi's instructions.

After a moment he returned to the carriage and told his fellow students: "Under the leaf, is a tiny worm who had just begun to nibble at it."

"You see, how wondrous HaShem's ways are!", exclaimed the Rabbi happily. "That leaf fell from the tree at just the right time and precisely to the exact spot that it was needed! G-d cares for every creature and provides for its needs. He plans and guides every action."

As HaShem cares for the needs of a tiny worm, so too, He cares for all creation. Nothing in this world is accidental. There is no just plain luck or chance. No other forces determine what was, what is and what will be other than HaShem.

In these Mitzvot the Torah cautions us against practicing witchcraft or black magic to try to make things happen or to predict the future.

However, we can effect the future. We must always remember that our deeds can and do make a difference. When we keep the Mitzvot of the Torah, we bring upon ourselves many blessings from HaShem.

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Negative Mitzvah 35: You shall not use incantations
Deuteronomy 18:10-11 "There shall not be found among you... a charmer"

A "charmer" is someone who recites chants that can, supposedly, control different situations. We are forbidden to recite these chants.

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Negative Mitzvah 38: You shall not try to communicate with or seek information from the dead.
Deuteronomy 18:11 "There shall not be found among you... a necromancer"

HaShem is the Master of all life.

A skilled scientist may be able to reconstruct the body of a small fly, but he is still unable to give it life.

The Torah draws a clear line between the living and the dead, and does not wish us to try to contact those that are not alive.

We can, read about and learn from the deeds of people who have passed away. We have many books about the lives of our great Rabbis from previous generations. Your parents can surely tell you stories about members of your own families who lived many years before you were born.

There are some people who mistakenly think they can communicate with the dead through seances or meditation.

A "necromancer" is someone who claims that he can contact the dead. The Torah forbids the use of such methods.

This Mitzvah forbids us from trying to contact or seek information from those who are already dead.

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Negative Mitzvah 36: You shall not consult those who practice "Ov" worship.
Deuteronomy 18:10-11 "There shall not be found among you... a medium"

Negative Mitzvah 8 cautions us against practicing the art of the Ov, which consists of imaginary contact with the dead.

This Negative Mitzvah forbids us to consult with any person who believes in the "Ov" worship, or ask him for advice or information.

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Negative Mitzvah 37: You shall not consult those who practice "Yidde'oni" worship.
Deuteronomy 18:11 "There shall not be found among you... a oracle"

Negative Mitzvah 9 cautions us against practicing the art of the "Yidde'oni" which consists of a type of imaginary prophecy.

This Negative Mitzvah forbids us to consult anyone who believes in the "Yidde'oni" worship, or seek information from him.

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Negative Mitzvah 34: You shall not practice witchcraft
Deuteronomy 18:10 "There shall not be found among you... a witch (sorcerer)"

We are forbidden to practice any sort of witchcraft.

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Introduction to Mitzvot 43-44:

Prohibitions in regard to Shaving.

These two prohibitions place a limit upon what areas of the face and head that a Jewish male is allowed to cut or shave.

These Negative Mitzvot emphasize that the appearance of the Jewish man is unique and must, in no way, resemble the appearance of someone who worships idols.

It was (and still is) common practice for members of other religions to either totally shave off their sideburns, their beards, or all the hair upon their heads, as part of a religious custom.

The Torah prohibits this type of shaving.

While the Torah sets basic limitations in regard to shaving, there exist various customs and traditions among different Jewish communities in regard to what type of shaving is forbidden.

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Negative Mitzvah 43: You shall not cut your sideburns so that they no longer appear
Leviticus 19:27 "You shall not round the corners of your heads"

This Negative Mitzvah prohibits shaving sideburns to a point where they no longer can be seen.

(The Talmud tells us that this is called "rounding," because removing the hair of the sideburns rounds off the shape of the head.)

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Negative Mitzvah 44: You shall not shave your beard with a razor
Leviticus 19:27 "Neither shall you mar the corners of your beard"

As with the above Negative Mitzvah, Jewish men are cautioned against shaving their beards. This commandment applies to the use of a razor (or a utensil that is like a razor) in order to shave off the beard.

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Negative Mitzvah 40: Men should not wear women's clothing or adornments
Deuteronomy 22:5 "Neither shall a man put on a woman's garment"

As in the Negative Mitzvah 39, the Torah tells the Jewish man to maintain his own unique qualities.

He is not allowed to wear any garments or jewelry that are for women.

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Negative Mitzvah 39: Women should not wear men's clothing or adornments
Deuteronomy 22:5 "A woman shall not wear that which pertains to a man"

Can you imagine the clouds suddenly bursting into a storm showering sand instead of rain? Or rocks blooming into beautiful flowers?

When HaShem created the world, He established the laws of nature and set rules for each of the creations.

Everything has its function and manner of being.

Man and Woman are the most important of all the creations and HaShem gave each one their own nature and unique qualities.

Women are special in a different way than Men are.

The Torah wants each creation to express its own special nature in its own special way. There are many Mitzvot that apply to all Jews, however, there are some commandments given specifically to men, while others were given only to women.

This Negative Mitzvah encourages a Jewish woman to preserve her own unique qualities in the way that she dresses. She is not allowed to wear clothes or articles that are considered to be men's garments.

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Negative Mitzvah 41: You shall not tattoo or mark your own skin
Leviticus 19:28 "Nor print any marks upon you"

There are many Mitzvot encouraging us not to look or act like idol-worshipers. Many people have traditional customs which the Torah does not want us to practice. One common custom is marking the skin with tattoos, in which the person carves a picture into the skin. The Torah forbids us to make tattoos upon our skin.

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Negative Mitzvah 45: You shall not scar yourself as a symbol of mourning
Deuteronomy 14:1 "You shall not cut yourselves"

Idol-worshipers used to scar themselves when mourning for their dead.

The Torah forbids us to follow their example.

We must never scar ourselves as an act of mourning.

The Hebrew, Titgodedu (is used in the Torah with regard to this Negative Mitzvah. The word Aggudah comes from the same root-word and means "group."

Therefore, our Sages explained that included in this Negative Mitzvah is the prohibition against separating into groups and the creation of division among our people.

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Negative Mitzvah 171: It is prohibited to tear out hair as a sign of mourning
Deuteronomy 14:1 "Nor make any baldness between your eyes for the dead"

When a person close to us passes away, we feel a great deal of sorrow and grief.

The Torah has given us specific laws in regard to mourning and what is permitted and forbidden to the person who is mourning.

For instance, we tear our garments and remain in our houses, sitting "Shivah" during the first seven days.

However, other nations have different customs of mourning.

The Torah cautions us not to adopt or use these customs.

One such custom among other nations as a sign of mourning, was that the mourner would rip out hair from the top of his head, making a bald patch.

This Negative Mitzvah cautions us not to make a bald patch on our heads as a sign of mourning.

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There are three ways to bring unity between two opposites: The first is by introducing a power that transcends both of them and to which they both utterly surrender their entire being. They are then at peace with each other because they are both under the influence of the same force. But their being is not at peace -- their being is simply ignored.

The second way is by finding a middle ground where the two beings meet. The two are at peace where they meet on that middle ground -- but the rest of their territory remains apart and distant.

The third way is to reveal that the essence of every aspect of the two beings is one and the same. This is the way of Torah. Torah makes peace between the spiritual and the material by revealing that the true substance of all things is the Oneness of their Creator.

From: Bringing Heaven Down to Earth by Tzvi Freeman - tzvif@aol.com