• In L'cha Dodi substitute Besimcha, and say Gam Besimcha Uuv'tzahala (p. 132).

• The following prayers are to be said in an undertone this Shabbat: Shalom aleichem, Eishet Chayil, Mizmor L'David, Da Hi S'udata (pages 144-146). Also V'yitein L'cha (p. 235).

Shabbat Nissan 19, 5703 4th day of the Omer **
Torah Lessons (5703)	Chumash: Acharei Mot, Shevi'i with Rashi. Tehillim: 90-96. Tanya: Ch. 42. In the light (p. 217)...(yada) knew Eve." (p. 219).

My father once expanded on Ma Nishtana (the "four questions" at the Seder):

How is this night, i.e. this present, final exile of Israel (exile being analogous to night) different from all other nights, i.e. all earlier exiles?

1. On all other nights we do not dip (the Hebrew word Matbilin is used for immersion in a Mikva for purification), expressing scouring, cleansing, purifying...

   ...even once; i.e. the cleansing was not completed in the earlier exiles, for they were followed by yet another exile;

   but tonight we dip twice, this final exile will bring about the scouring of the body and the revelation of the soul. [1]

2. On all other nights we eat chametz or matza. Following each of the earlier exiles our Avoda involved our G-dly soul (indicated by matza, a metaphor for nullification of self) and also our animal soul (indicated by Chametz, a metaphor for ego, self-awareness);

   But this night, following this final exile...

   ...we eat only matza, for the spirit of impurity will be abolished.[2]

3. On all other nights we eat various greens.

   The face of a jealous person turns green, that color symbolizing envy. During the earlier exiles there were various forms of envy; for example, the competitive envy among Torah-scholars;

   But on this night, after the final exile...

   ...only maror, bitter greens, the most intense sort of envy, similar to a statement in the Talmud that in the Hereafter "each tzadik will be scorched by the `canopy' of his fellow." [3]

4. On all other nights we eat either sitting or reclining...

   "Eating" indicates the spiritual delight Ta'anug, in the revelations that ensue from exile. [4]

   There is the extension or manifest Ta'anug, and there is (higher yet) the essence of Ta'anug.

   Some through their Avoda attain the extension of Ta'anug, while others attain the essence of Tta'anug.

   ...but tonight we all recline.

   After this final exile, all Israel will attain the quintessential Ta'anug.

   

Notes:

1. (Back to text) I.e. following this final exile we will be doubly purified ("...dip twice"), and in need of no further cleansing.

2. (Back to text) And our Avoda will therefore involve only the G-dly soul.

3. (Back to text) Bava Batra 75a. Viz. Aggadot Maharsha ibid. Each tzadik will have his "canopy", an indication of his achievements in this mortal life. Just as achievements vary, the canopies will vary. Seeing his fellow's unique canopy he is "scorched," unable to absorb the other's light.

4. (Back to text) For example, overcoming or enduring economic deprivation while staunchly observing Shabbat. Remaining devoted to our faith, to Torah and mitzvot, despite the spiritual darkness and physical hardships of exile, generates in the spiritual cosmos a "delight," Ta'anug, unique to exile.

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Day four

Netzach of chesed

Is my love enduring? Does it withstand challenges and setbacks? Ups and downs of life. How much am I ready to fight for the love I have? Does my love have spirit and valor?

Exercise for the day: Do something that takes fight for a loved one.

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

[But what of one who finds it impossible to arouse even a feeling of intellectual awe of G-d? - The Alter Rebbe will now go on to say that since this individual, too, meditates upon the above-mentioned concepts, and, furthermore, his intent during the study of Torah and the performance of mitzvot is to serve G-d, these activities are therefore also deemed to constitute a completely valid form of service].

Furthermore, even in the case of of an individual who even in his mind and thought feels no fear or shame.

[I.e., an individual who is not moved by his contemplation of G-d uniquely bestowing His Kingdom upon him, and furthermore, is not moved by the consideration that G-d is scrutinizing him to see if he is serving Him as is fitting].

[This is] on account of the limited grade of his soul, originating in the lower degrees of the Ten Sefirot of Asiyah, nevertheless, since he is intent in his service to serve the King, this is unequivocally a complete service.

[The soul of this individual derives from Asiyah, the lowest of the Four Worlds. Moreover, within this World itself, it originates from the lowest degrees of the Ten Sefirot that span it. Since his soul stems from such a lowly level, he finds it impossible to reveal within himself a sensitivity to G-dliness, to experience even an intellectual fear of G-d].

For fear and service are accounted as two commandments of the total of 613, and they do not exclude each other.

[Thus, although this individual fails to fulfill the command of fearing G-d, for fear must be felt in one's heart and at the very least in one's mind, he is nevertheless able to fulfill the precept of divine service by studying Torah and performing the commandments with the intention that he is thereby serving G-d, his King.

After all this has been said, the Alter Rebbe will now say, that although this person fails to experience the fear even in his mind, yet since he thinks about those ideas which should evoke fear, he is fulfilling the command of fearing G-d].

Furthermore, as a matter of fact, [he not only fulfills the obligation of service], he also fulfills the commandment of fearing [G-d] by introducing the fear into his thought - [by thinking about it and seeking to arouse it], for at this hour and moment, at any rate, there rests upon him the fear of heaven, at least like one's fear in the presence of an ordinary mortal, even not a king, who is watching him, when he would refrain from doing anything unseemly in the other's eyes.

This - [even this simple expression of fear] - is termed fear; as Rabbi Yochanan ben Zakkai said to his disciples: [11] "May it be G-d's Will that the fear of heaven be upon you like the fear of a human being." [Whereupon his disciples protested: "No more than this?!"

He responded that the proof that this is indeed a true form of fear is as follows]: "...For you know that when a person commits a sin, he says [to himself]: `May no one see me!'..."

[Such fear, held Rabbi Yochanan, would ensure that they refrain from sinning.

At any rate, we note that this manner of fear is duly designated as "fear of heaven," because it distances a person from sin.

Accordingly, attaining this level of fear through meditation amounts to a proper fulfillment of the command to fear G-d].

Such fear, however, is termed yirah tata'ah "[lower-level fear]" and yirat chet "[fear of sin]", which precedes wisdom; [12] [i.e., it is only a lower level of fear, a fear of transgressing, rather than a fear of G-d Himself], while the higher fear is a "shamefaced fear," [i.e., the state of being abashed and overawed in G-d's presence.

For "wisdom" is an appelation for the fulfillment of Torah and mitzvot, inasmuch as [13] "the ultimate purpose of wisdom is repentance and good deeds." This lower level of fear is therefore considered a prelude to Torah and mitzvot. And, indeed, in this spirit our Sages state: [14] "If there is no fear, there is no wisdom."

Conversely, [15] however, our Sages also state:[14] "If there is no wisdom, there is no fear," which would seem to imply the very opposite - that wisdom precedes fear.

In fact there is no contradiction between the two statements. For there are two levels of fear:

1. yirah tata'ah, the lower level of fear, and

2. yirah ila'ah, the higher level of fear.

The lower level of fear is a necessary prelude to "wisdom", to the proper fulfillment of Torah and mitzvot.

The higher level of fear, however, can only be attained after "wisdom", i.e., after the proper performance of Torah and mitzvot. Hence, "If there is no wisdom, there is no fear]."

For there are two kinds of fear... - [the lower level of fear which leads to the performance of Torah and mitzvot, and the higher level of fear which results from the proper performance of Torah and mitzvot].

Without any fear at all, however, it [i.e., one's fulfillment of Torah and mitzvot] does not soar on high to the supernal Sefirot through love alone, just as a bird cannot fly with one wing, [16] for fear and love are the two wings (as stated in Tikkunei Zohar).

[The spiritual wings of love and fear of G-d elevate the Torah and mitzvot performed under their impetus to the supernal Sefirot, as explained in the previous chapters.

When one lacks a fear of G-d and acts only out of love, he is operating with only one "wing", thus making it impossible for his Torah and mitzvot to soar on high].

Similarly, fear alone is but one wing, and [one's service] cannot ascend with it on high, even though it is termed the "service of a servant," [duly motivated by awe, or fear], for there must also be [the service characteristic of] a "son", [i.e., service motivated by love], in order to awaken at least the natural love for G-d that is hidden in one's heart, so that he should at least become conscious of it in his mind, to recall his love of the One G-d in his thought, and in his desire to cleave to Him.

[This recollection of his hidden love for G-d should arouse within him a desire to cleave to Him].

This should be his intent when occupying himself with the Torah, or with the particular commandment [he is about to perform, viz.], that his divine soul as well as his vivifying soul, together with their "garments", shall cleave to Him, as has been explained above.

[In summary: a Jew's divine service must embrace both that of a son who serves his father out of love, and that of a servant who serves his master out of fear and awe].

   

Notes:

11. (Back to text) Berachot 28b.

12. (Back to text) See Avot 3:9.

13. (Back to text) Berachot 17a.

14. (Back to text) Avot 3:17.

15. (Back to text) See beginning of ch. 43, where this subject is treated in greater detail.

16. (Back to text) The Rebbe Shlita notes that this does not contradict the statement of the Midrash (Bereishit Rabbah 39:8, quoted in Tosafot, Shabbat 49a, Knafeha), that when a dove is tired it "flies with one wing," indicating that a bird can indeed fly with only one wing.

    There is no contradiction, because the Midrash concludes with the words, "(it flies with one) and rests with one"; the bird possesses both wings. Here, however, the Alter Rebbe is describing a situation where the individual possesses only a love of G-d and lacks fear of Him; he thus completely lacks the second "wing".

    Furthermore, according to the Midrashic text and commentary of the Matnot Kehunah, although the dove is mostly flying with one wing it also makes use, albeit minimal use, of the second wing as well; even a dove cannot fly with just one of its two wings.

This is not an error of duplication. The full-fledged version of this Mitzvah are many and change for those who are learning the one/three chapter a day. The Message for the day from "Bringing Heaven Down to Earth" at the end of this Mitzvah is different than that of yesterday.

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Positive Mitzvah 153: The New Moon - Calculating the Months and Years
Exodus 12:2 "This month shall be to you the beginning of months"

Have you noticed how the moon changes its shape throughout the month?

At times, it shines brightly like a cream-colored ball.

Other times, we can compare it to a slice of honeydew. On some nights, it looks like a split banana! Sometimes, you can't see it at all!

While in bed watching the moon, take a peek through your window, shut your eyes for a moment and imagine a scene taking place many years ago in Eretz Yisrael.

In the Great Beit-Din, the chief Rabbi sits in his honored place, greeting the Jew who just arrived in the court.

"I saw the moon last night, Rabbi, and I believe it is the beginning of a new month," reports the Jew.

The Rabbi motions to a chart with many different moon shapes hanging on the wall. "Is this the shape you saw?" asks the Rabbi, pointing to a particular shape.

The man who witnessed the moon would be questioned until the judges were satisfied. When the judges heard proper testimony from at least two witnesses, they would declare that a new month had arrived.

Determining the new month is very important to the Jewish calendar.

HaShem commands us to celebrate specific holidays in their set seasons and on particular dates. In order to fulfill these commandments, we must know when a new month begins and count the days accordingly.

This way, we will be assured of celebrating the holiday on the correct date.

The Great Beit-Din (Sanhedrin) in Eretz Yisrael is commanded to determine and calculate the counting of the months.

The Rabbis knew when the moon would first begin to shine again. They informed the people to be alert and immediately report their findings.

Proper eye-witness testimony would serve as proof of the new month's arrival. Afterwards, news of the new moon would be spread promptly enabling all Jews to count the days of the month in a unified manner.

In this way, the Jewish calendar was set and followed.

In addition, HaShem commanded that the holidays of Pesach and Sukkot be celebrated in the spring and fall.

The Jewish calendar is a "Lunar Calendar" which means that it follows the phases of the moon. However, the seasons change according to the sun's yearly cycle.

There is an eleven and a quarter day difference between the cycle of the sun and the twelve lunar months.

Because of this, we might reach the proper Hebrew date for Passover, but the spring season will not yet have arrived!

There is a way to overcome this problem.

If such a situation arises, the Rabbis would foresee it and the Beit- Din would declare a leap-year.

The last month of the Hebrew calendar - Adar, would be doubled, (First-Adar and Second-Adar) and Pesach would then arrive in the spring time!

The Torah commands the Beit-Din to calculate the months and declare the necessary leap years. The manner in which it was done, as described above, applies only to the time of the Great Beit-Din in Eretz Yisrael.

Today, we follow the Jewish calendar which was established by Rabbi Hillel HaNasi, a descendant of Rabbi Yehuda HaNasi.

He calculated the precise arrivals of the new moon and the years which would be considered leap years.

We rely on this calendar until the arrival of Mashiach, when we will return to the original method of the eye-witness report.

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In recent years, astronomers have discovered that not all stars shine. There are some stars of such tremendous density that instead of radiating outwards, they only draw light in. Therefore, they have named these stars, "Black Holes". Fortunately, the universe has enough Black Holes already. If you have light, shine forth.

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