Monday Iyar 26, 5703 41st day of the Omer **
Torah Lessons (5703)	Chumash: Bamidbar, Sheini with Rashi. Tehillim: 119, 97 to end. Tanya: The difference between (p. 269)...to animate them. (p. 269).

The command "You shall rebuke" [1] is preceded by the words "You shall not hate your brother," for this is a precondition for the rebuke.

The Torah continues, "...and you shall not ascribe sin to him," for if the rebuke was ineffectual, you are certainly the one responsible, for yours were not words coming from the heart.

   

Notes:

1. (Back to text) Vayikra 19:17.

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Day six of week 6

Yesod of yesod

Examine the bonding aspect of bonding. The forms it takes and its level of expression. Every person needs and has the capacity to bond with other people, with significant undertakings and with meaningful experiences.

Do I have difficulty bonding? Is the difficulty in all areas or only in certain ones? Do I bond easily with my job, but have trouble bonding with people? Or vice versa? Do I have problems bonding with special events in my life? Examine the reasons for not bonding. Is it because I am too critical and find fault in everything as an excuse for not bonding? Am I too locked in my own ways? Is my not bonding a result of discomfort with vulnerability? Have I been hurt in my past bonding experiences? Has my trust been abused? Is my fear of bonding a result of the deficient bonding I experienced as a child? To cultivate your capacity to bond, even if you have valid reasons to distrust, you must remember that G-d gave you a Divine soul that is nurturing and loving and you must learn to recognize the voice within, which will allow you to experience other people's souls and hearts. Then you can slowly drop your defenses when you recognize someone or something you can truly trust.

For bonding to be possible it must embody the other six aspects of bonding. Successful bonding must also include actualizing the bond in constructive deeds.

One additional point: Bonding breeds bonding. When you bond in one area of your life, it helps you bond in other areas.

Exercise for the day: Begin bonding with a new person or experience you love by committing designated time each day or week to spend together constructively.

From:

A Spiritual Guide to the counting of the Omer

Forty-Nine Steps to Personal Refinement

The Forty-Nine Days of Sefirah

by Simon Jacobson

$7.95 Soft Cover

Copyright © 1996 by - Vaad Hanochos Hatmimim

788 Eastern Parkway - Brooklyn NY 11213

718-774-6448 - email: wisdomreb@aol.com

Chapter Fifty-Two

[In the previous chapter the Alter Rebbe began to expound upon the theme of the indwelling of the Shechinah, which resided in the Holy of Holies and likewise in other places.

He asked: "Is not the whole world filled with His glory?"

Since there is no place void of Him, what do we mean when we say that G-d chose a specific place for the Shechinah to rest?

He explained this according to the text: "From my flesh I see G-d," using the analogy of the soul, which pervades all the 248 organs of the body, yet its principal habitation is in the brain.

This cannot be said to apply to the soul's essence, for that is found equally in all 248 organs, from the highest, the brain, to the lowest in the feet.

Rather this refers to the general flow of the soul's vitality into the body and its revelation there, before it is diffused and drawn down into all the bodily organs, each according to its particular capacity.

Concerning this general aspect we say that its principal province and indwelling is in the brain; from there, a mere glimmer of this vitality is drawn down and revealed in the other bodily organs.

The same is true, the Alter Rebbe explains, in the analogue of G-dliness and the world:

The core and essence of the Ein Sof is the same in the higher and lower Worlds - He is concealed from them all equally, for even in the higher Worlds no thought can apprehend Him at all. At the same time He is equally to be found both in the higher and lower Worlds.

The difference between the higher and lower Worlds - as in the analogy of the bodily organs - subsists only with regard to the stream of vitality which flows and is revealed from the Ein Sof in order to create and vitalize the Worlds and their creatures.

Concerning this level of revelation we say that in the higher Worlds G-dliness is revealed to a greater degree, and in the lower Worlds, to a lesser degree.

In the present chapter the Alter Rebbe goes on to further explain how the analogue of G-dliness and its place in the world relates to the analogy, in which the individual's vitality in its undiffused state resides in the brain].

And just as in the human soul the principal manifestation of the undiffused vitality is in the brain, while all the organs receive merely a light and potency which radiates to them from the source of the manifestation of the said vitality in the brain, so indeed, figuratively speaking, is the essential manifestation of the general stream of vitality, animating the Worlds and the creatures therein, clothed and contained in His blessed Will, wisdom, understanding and knowledge, which are called the "intelligence".

[The Sefirot of Keter (Will), Chochmah, Binah and Daat as they exist Above are collectively called "intelligence".

Within them is enclothed the stream of undiffused vitality, which is the first revelation of the Ein Sof in the Worlds].

And these [Will, Chochmah, Binah and Daat] are clothed in the Torah and its mitzvot.

[This is their abode, for Torah law and the mitzvot are themselves the Will of G-d, desiring as He does that the law in a particular case should be specifically one way and not the other, and that a particular mitzvah be performed in a certain manner and not otherwise.

Understanding the laws and knowing the reasons for the mitzvot, - this belongs to the divine levels of Chochmah and Binah.

Thus, within Torah and the mitzvot is enclothed the "intelligence" of Above, and in it is to be found the undiffused stream of vitality that descends into the Worlds].

The manifestation of this general flow [of life, which is similar to the undiffused stream of vitality found in the brain, takes place - as the Alter Rebbe will soon say - when the flow from "intelligence" descends into the Sefirah of Malchut.

This manifestation], is the source of the vitality which the Worlds receive, each one in particular receiving but a diffused glow that shines forth from this source.

[This refers not to the general stream of vitality found in "intelligence", but to its revelation.

This revelation is the source of the vitality received by all Worlds and their creatures, each according to its particular level.

The diffused glow that shines forth is] in a similar manner to the light that radiates from the sun, by way of example, [where the rays are but a diffused glimmer of the sun's essence], or [as] the faculties of the organs of the body [derive from the brain, as discussed above, [in the previous chapter].

It is this source [this source being a revelation from the general stream of vitality found within "intelligence]" which is called [in the Kabbalah] the "world of manifestation," [because - as the Alter Rebbe will soon say - it is here that G-dliness first becomes manifest in the Worlds].

And [it is also called] matrunita [Aramaic for "queen", for the "queen" receives her vitality from Kudsha Brich Hu - Aramaic for "the Holy One, blessed be He", the "king]", and [it is also known as the] "nether mother," [the lower level of "mother" - for Binah, too, is known as "mother" (as the verse says, [1] "Allude to Binah as mother").

Binah, however, is the higher level of "mother", while Malchut is the "nether mother]," and [is called] the Shechinah, from the Scriptural phrase, [2] "...and I will dwell among them," [for its Hebrew root means: to dwell and be revealed. [3]

As the Rebbe Shlita explains, the Alter Rebbe now goes on to explain the meaning and character of each of the above-listed names, as well as their particular effect].

[The above-mentioned source is called the "world of manifestation]", for this source is the beginning of the revelation of the light of Ein Sof, [and since the source itself constitutes a revelation, it is itself known as the "world of manifestation" - because of its own nature, and not because it vitalizes the revealed Worlds.

It is called "queen" because it is this level] which extends to and illumines the Worlds in a revealed manner - [similar to a queen, for through her the wishes of the king are revealed.

Thus, the source of life, i.e., the first revelation of the light of Ein Sof, is first manifest in the "queen"].

From this source there extends to each individual thing, [World or creature], the particular light and vitality suitable for it, [for which reason it is called the "nether mother," for it is the "mother" and source of the particular form of vitality of each and every creature].

And it [the light] dwells and is clothed in them [in the Worlds and their respective creatures], thereby animating them.

[Since it dwells, animates and is enclothed in every World and creature it is called Shechinah, which as previously explained means "indwelling".

Until now the Alter Rebbe has clarified how the light is the source of the Worlds and creatures in general. He now goes on to explain how it is also the source of Jewish souls].

Therefore it is figuratively called "mother of the children" [i.e., of Jewish souls], and [is also called] "community of Israel," for from this source the souls of Atzilut have emanated, [these being "emanations" and not "creations"], and the souls of Beriah have been created, and so forth.

All of them - [all the Worlds, creatures and souls] - being derived only from the extension of the vitality and light [which extends and streams forth] from this source which is called Shechinah, [in a manner] resembling the radiation of light from the sun, [this radiation being but a ray from its source].

   

Notes:

1. (Back to text) See Mishlei 2:3; Berachot 57a (and Chiddushei Aggadot of Maharsha, ad loc.).

2. (Back to text) Shmot 25:8.

3. (Back to text) Note of the Rebbe Shlita: "In all the above no mention is made that this is the level of Malchut of Atzilut, and `Divine speech'."

   Only later, as an introduction to the concept of `Holy of Holies' and Torah, and the manner in which they descend from World to World, does the Alter Rebbe use the terms, `Malchut of Atzilut...,' `Malchut of Beriah...,' and so on. For inasmuch as he finds support for this in Etz Chayim he uses the terminology of Etz Chayim - Malchut (and not Shechinah, and the like).

   The Tanya itself, however, does not adopt the style of Kabbalistic writings."

Negative Mitzvah 193: It is forbidden to eat fruit grown in a vineyard which has been planted with different types of seeds
Deuteronomy 22:9 "You shall not plant your vineyard with different species of seeds; otherwise the fruit of the seed which you have planted and the fruit of the vineyard will be forfeited"

This Negative Mitzvah prohibits the planting of grain seeds and grape seeds together in the same vineyard.

We are forbidden to eat any grapes or crops that grow in such a vineyard and the produce must be burned.

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Negative Mitzvah 153: We are forbidden to eat "Tevel"
Leviticus 22:15. "And they shall not profane the holy things of the children of Israel, which they offer to the L-rd"

It is necessary to peel an orange before eating it, or cut it open so the fruit can be separated from the peel.

Did you ever try getting at the fruit without removing or cutting through the peel?!

In the same way, the Torah teaches us that we must we must "peel away" - set aside the Terumah and Ma'aser to be given to the Priests and Levites.

Only after we "peel away" the portion that we may not eat, can we enjoy the rest of the fruit, which is our portion.

Produce which has not had the Terumah and Ma'aser separated from it, is called "Tevel".

We are forbidden to eat such food until the Terumah and Ma'aser are separated.

Today, even though the Beit Hamikdash has not yet been rebuilt, this Negative Mitzvah still applies in Eretz Yisrael.

We must still separate the amount that we would have been required to give to the Priests and Levites, and only then are we are allowed to eat the food.

In Eretz Yisrael, many food products are stamped with the seal of the Rabbinate or Beit Din, which assures us that the food is not Tevel.

The food industry hires Rabbis to fulfill this Negative Mitzvah by separating the portions required from the large amount of food brought straight from the farms before it is sold or packaged.

This makes it easy to shop in the supermarkets and grocery stores, because we no longer need to separate the portions of Terumah and Ma'aser from each package, since it has already been done for us.

However, in order to be sure, remember to look on the package for a stamp or seal from the Rabbinate or Beit Din.

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Negative Mitzvah 194: It is forbidden to drink "Yayin Nesech"
Deuteronomy 32:38 "Who eat the fat of their sacrifices, and drink the wine of their libations"

This Negative Mitzvah prohibits us from drinking the wine of non- Jews that has been used for idol worship.

Our Rabbis added to this commandment and forbade the drinking of any wine which has been made or touched by non-Jews. Such wine is called "S'tam Yaynum".

Through this Negative Mitzvah, as with some others, we can see that "kosher" does not only mean the ingredients that go into a product. Food can become non-kosher in the way it is prepared or handled.

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Positive Mitzvah 146: "Shechitah" - Slaughtering Animals for Food
Deuteronomy 12:21 "And you shall slaughter of your cattle and of your sheep...as I have commanded you"

If you received a new computerized game as a gift for your birthday, you would be anxious to use it. Before beginning, you would have to read the instructions and follow them precisely, otherwise the game might not work properly.

In the Torah, HaShem gave us certain laws which, when followed correctly, enable man to eat animals and get proper nourishment.

The Torah allows us to eat these animals only after specific preparation, involving proper slaughtering and koshering.

This special type of slaughtering is called Shechitah.

We may not eat any meat unless it has undergone a proper Shechitah, by a qualified individual who is called a "Shochet."

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Mockery is the prime weapon of the dark impulses within Man. It is the prime obstacle to moving forward and upward -- the thought that perhaps people will say, "Why are you behaving today differently than you did yesterday? Weren't you good enough then? Are you really so great today?" And the most powerful mocker is the one within you yourself. When you start something you know is good and right, and you hear a voice inside saying, "Hold it! Who do you think you are to take on such a lofty noble path? Hypocrite! Don't you remember what you were involved in just a moment ago?" -- know that what you did a moment ago is irrelevant. All that matters is what you will do right now.

Any voice that comes to prevent you from progressing forward -- no matter how justified its case may be -- any such voice is a voice of destruction and decay, not of growth and life.

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