Chabad - Today in Judaism - TODAY IS: Sunday, 8 Kislev, 5775 • 30 November 2014

Chabad - Today in Judaism - TODAY IS: Sunday, 8 Kislev, 5775 • 30 November 2014
Today's Laws & Customs:

Today in Jewish History:
DAILY QUOTE:
The people of Israel comprise a single body[Rabbi Schneur Zalman of Liadi]
DAILY STUDY:

CHITAS AND RAMBAM FOR TODAY:
Chumash: Vayishlach, 1st Portion Genesis 32:4-32:13 with Rashi
• Chapter 32
4. Jacob sent angels ahead of him to his brother Esau, to the land of Seir, the field of Edom. ד. וַיִּשְׁלַח יַעֲקֹב מַלְאָכִים לְפָנָיו אֶל עֵשָׂו אָחִיו אַרְצָה שֵׂעִיר שְׂדֵה אֱדוֹם:
Jacob sent angels: Heb. מַלְאָכִים, literally angels (Gen. Rabbah 75:4).
וישלח יעקב מלאכים: מלאכים ממש:
to the land of Seir: Heb. אַרְצָה שֵׂעִיר [like] לְאֶרֶץ שֵׂעִיר, to the land of Seir. [In] every word that requires the prefix “lammed” [to] at the beginning, Scripture placed a“heh” at the end. — [from Yev. 13b]
ארצה שעיר: לארץ שעיר, כל תיבה שצריכה למ"ד בתחילתה הטיל לה הכתוב ה"א בסופה:
5. And he commanded them, saying, "So shall you say to my master to Esau, 'Thus said your servant Jacob, "I have sojourned with Laban, and I have tarried until now. ה. וַיְצַו אֹתָם לֵאמֹר כֹּה תֹאמְרוּן לַאדֹנִי לְעֵשָׂו כֹּה אָמַר עַבְדְּךָ יַעֲקֹב עִם לָבָן גַּרְתִּי וָאֵחַר עַד עָתָּה:
I have sojourned: Heb. גַּרְתִּי. I did not become an officer or a dignitary, but a stranger (גֵּר) . It is not worthwhile for you to hate me on account of your father’s blessing, [with] which he blessed me (27:29):“You shall be a master over your brothers,” for it was not fulfilled in me (Tanchuma Buber Vayishlach 5). Another explanation: גַּרְתִּי has the numerical value of 613. That is to say: I lived with the wicked Laban, but I kept the 613 commandments, and I did not learn from his evil deeds.
גרתי: לא נעשיתי שר וחשוב אלא גר, אינך כדאי לשנוא אותי על ברכות אביך שברכני (לעיל כז כט) הוה גביר לאחיך, שהרי לא נתקיימה בי. דבר אחר גרתי בגימטריא תרי"ג, כלומר עם לבן הרשע גרתי ותרי"ג מצות שמרתי ולא למדתי ממעשיו הרעים:
6. And I have acquired oxen and donkeys, flocks, manservants, and maidservants, and I have sent to tell [this] to my master, to find favor in your eyes.' " ו. וַיְהִי לִי שׁוֹר וַחֲמוֹר צֹאן וְעֶבֶד וְשִׁפְחָה וָאֶשְׁלְחָה לְהַגִּיד לַאדֹנִי לִמְצֹא חֵן בְּעֵינֶיךָ:
And I have acquired oxen and donkeys: My father said to me, (27:28):“of the dew of the heavens and [of] the fatness of the earth,” but this is neither from the heavens nor from the earth. — [from Tanchuma Buber Vayishlach 5]
ויהי לי שור וחמור: אבא אמר לי (כז כח) מטל השמים ומשמני הארץ, זו אינה לא מן השמים ולא מן הארץ:
oxen and donkeys: Heb. שׁוֹר וַחִמוֹר, lit., an ox and a donkey. It is customary to call many oxen “ox.” A person says to his companion at night, “The rooster has crowed,” but does not say, “The roosters have crowed.” - [from Tanchuma Buber Vayishlach 5]
שור וחמור: דרך ארץ לומר על שורים הרבה שור. אדם אומר לחבירו בלילה קרא התרנגול, ואינו אומר קראו התרנגולים:
and I have sent to tell [this] to my master: to let [you] know that I am coming to you. —
ואשלחה להגיד לאדוני: להודיע שאני בא אליך:
to find favor in your eyes: That I am at peace with you and seek your love. —
למצא חן בעיניך: שאני שלם עמך ומבקש אהבתך:
7. The angels returned to Jacob, saying, "We came to your brother, to Esau, and he is also coming toward you, and four hundred men are with him." ז. וַיָּשֻׁבוּ הַמַּלְאָכִים אֶל יַעֲקֹב לֵאמֹר בָּאנוּ אֶל אָחִיךָ אֶל עֵשָׂו וְגַם הֹלֵךְ לִקְרָאתְךָ וְאַרְבַּע מֵאוֹת אִישׁ עִמּוֹ:
We came to your brother, to Esau: Concerning whom you said,“He is my brother,” but he still behaves toward you like the wicked Esau. He still has hatred (Genesis Rabbah 75:7).
באנו אל אחיך אל עשו: שהיית אומר אחי הוא, אבל הוא נוהג עמך כעשו הרשע, עודנו בשנאתו:
8. Jacob became very frightened and was distressed; so he divided the people who were with him and the flocks and the cattle and the camels into two camps. ח. וַיִּירָא יַעֲקֹב מְאֹד וַיֵּצֶר לוֹ וַיַּחַץ אֶת הָעָם אֲשֶׁר אִתּוֹ וְאֶת הַצֹּאן וְאֶת הַבָּקָר וְהַגְּמַלִּים לִשְׁנֵי מַחֲנוֹת:
Jacob became…frightened, and…distressed: He was frightened lest he be killed (Gen. Rabbah 75:2, Tanchuma, Vayishlach 4), and he was distressed that he might kill others.
ויירא ויצר: ויירא שמא יהרג, ויצר לו אם יהרוג הוא את אחרים:
9. And he said, "If Esau comes to one camp and strikes it down, the remaining camp will escape." ט. וַיֹּאמֶר אִם יָבוֹא עֵשָׂו אֶל הַמַּחֲנֶה הָאַחַת וְהִכָּהוּ וְהָיָה הַמַּחֲנֶה הַנִּשְׁאָר לִפְלֵיטָה:
one camp and strikes it down: Heb. וְהִכָּהוּ הַמַחִנֶה הָאַחַת. [The word] מַחִנֶה is used both in the masculine and feminine genders. [Other examples are:] (Ps. 27:3):“If a camp encamps (תַּחִנֶה) against me.” This is feminine. (Below, 33: 8)“this (הַזֶה) camp.” That is masculine. Likewise, there are other things (nouns) that are used both in the masculine and feminine genders, e.g. (above 19:23):“The sun (הַשֶׁמֶשׁ) came out (יָצָא) upon the earth” ; (Ps. 19:7):“From the end of the heavens is its source (מוֹצָאוֹ) .” These are masculine. (II Kings 3:22):“the sun shone (זָרְחָה) on the water.” This is feminine. And likewise, רוּחַ, wind (Job 1:19):“when, behold, a great (גְדוֹלָה) wind came (בָּאָה) .” This is feminine;“and struck (וַיִגַע) the four corners of the house.” This is masculine. [Another instance is] (I Kings 19:11):“and a great (גְדוֹלָה) and strong (וְחָזָק) wind, splitting (מְפָרֵק) mountains.” This is both masculine and feminine. Likewise, אֵשׁ, fire, as (Num. 16:35):“And fire went forth (יָצְאָה) from before the Lord,” feminine gender; (Ps. 104:4):"burning (לֹהֵט) fire, masculine gender.
המחנה האחת והכהו: מחנה משמש לשון זכר ולשון נקבה. (תהלים כז ג) אם תחנה עלי מחנה, הרי לשון נקבה, (לג ח) המחנה הזה, לשון זכר. וכן יש שאר דברים משמשים לשון זכר ולשון נקבה, (לעיל יט כג) השמש יצא על הארץ, (תהלים יט ז) מקצה השמים מוצאו, הרי לשון זכר. (מ"ב ג כב) השמש זרחה על המים, הרי לשון נקבה. וכן רוח (איוב א יט) והנה רוח גדולה באה, הרי לשון נקבה, (שם) ויגע בארבע פנות הבית, הרי לשון זכר, (מ"א יט יא) ורוח גדולה וחזק מפרק הרים, הרי לשון זכר ולשון נקבה. וכן אש (במדבר טז לה) ואש יצאה מאת ה', לשון נקבה. (תהלים קד ד) אש לוהט, לשון זכר:
the remaining camp will escape: Against his will, for I will wage war with him. He (Jacob) prepared himself for three things: for a gift, for war, and for prayer. For a gift, [as Scripture says] (verse 22): “So the gift passed on before him.” For prayer, [as Scripture says] (verse 10): “God of my father Abraham…” For war, [as Scripture says]: “the remaining camp will escape.” - [from Tanchuma Buber, Vayishlach 6]
והיה המחנה הנשאר לפליטה: על כרחו כי אלחם עמו. התקין עצמו לשלשה דברים לדורון, לתפלה ולמלחמה. לדורון להלן (פסוק כב) ותעבור המנחה על פניו. לתפלה (פסוק י) אלהי אבי אברהם. למלחמה והיה המחנה הנשאר לפליטה:
10. And Jacob said, "O God of my father Abraham and God of my father Isaac, the Lord, Who said to me, 'Return to your land and to your birthplace, and I will do good to you.' י. וַיֹּאמֶר יַעֲקֹב אֱלֹהֵי אָבִי אַבְרָהָם וֵאלֹהֵי אָבִי יִצְחָק יְהֹוָה הָאֹמֵר אֵלַי שׁוּב לְאַרְצְךָ וּלְמוֹלַדְתְּךָ וְאֵיטִיבָה עִמָּךְ:
and God of my father Isaac: But elsewhere (31:42), it says: and the Fear of Isaac. Moreover, why did he repeat the Tetragrammaton? Scripture should have written: “Who said to me, ‘Return to your land, etc.’ ” Rather, so did Jacob say before the Holy One, blessed be He: You gave me two promises: one when I left my father’s house from Beer-sheba, when You said to me (28: 13): “I am the Lord, the God of Abraham your father, and the God of Isaac,” and there You said to me, (ibid., verse 15): “and I will guard you wherever you go.” And in Laban’s house You said to me (31:3), “Return to the land of your forefathers and to your birthplace, and I will be with you.” There You revealed Yourself to me with the Tetragrammaton alone, for it is said:“And the Lord (יהוה) said to Jacob, ‘Return to the land of your forefathers, etc.’” With these two promises I am coming before You.
ואלהי אבי יצחק: ולהלן הוא אומר (לא מב) ופחד יצחק, ועוד מהו שחזר והזכיר שם המיוחד, היה לו לכתוב האומר אלי שוב לארצך וגו'. אלא כך אמר יעקב לפני הקב"ה שתי הבטחות הבטחתני אחת בצאתי מבית אבי מבאר שבע, שאמרת לי (כח יג) אני ה' אלהי אברהם אביך ואלהי יצחק, ושם אמרת לי (שם טו) ושמרתיך בכל אשר תלך. ובבית לבן אמרת לי (לא ג) שוב אל ארץ אבותיך ולמולדתך ואהיה עמך, ושם נגלית אלי בשם המיוחד לבדו, שנאמר (לא ג) ויאמר ה' אל יעקב שוב אל ארץ אבותיך וגו', בשתי הבטחות האלו אני בא לפניך:
11. I have become small from all the kindnesses and from all the truth that You have rendered Your servant, for with my staff I crossed this Jordan, and now I have become two camps. יא. קָטֹנְתִּי מִכֹּל הַחֲסָדִים וּמִכָּל הָאֱמֶת אֲשֶׁר עָשִׂיתָ אֶת עַבְדֶּךָ כִּי בְמַקְלִי עָבַרְתִּי אֶת הַיַּרְדֵּן הַזֶּה וְעַתָּה הָיִיתִי לִשְׁנֵי מַחֲנוֹת:
I have become small: My merits have diminished because of the kindnesses and the truth that You have rendered me. Therefore, I fear lest I have became sullied with sin since [the time that] You promised me, and it will cause me to be delivered into Esau’s hand[s]. — [from Shab. 32a, Ta’anith 20b, Ber. 41]
קטנתי מכל החסדים: נתמעטו זכיותי על ידי החסדים והאמת שעשית עמי, לכך אני ירא, שמא משהבטחתני נתלכלכתי בחטא ויגרום לי להמסר ביד עשו:
and from all the truth: The realization of Your words, that You kept for me all the promises that You made to me.
ומכל האמת: אמיתת דבריך, ששמרת לי כל ההבטחות שהבטחתני:
for with my staff: I had with me neither silver nor gold nor livestock, but only my staff. The Midrash Aggadah states: He placed his staff into the Jordan, and the Jordan split. — [from Tanchuma Buber, Vayetze 3; Aggadath Bereishith 45:2]]
כי במקלי: לא היה עמי לא כסף ולא זהב ולא מקנה אלא מקלי לבדו. ומדרש אגדה נתן מקלו בירדן ונבקע הירדן:
12. Now deliver me from the hand of my brother, from the hand of Esau, for I am afraid of him, lest he come and strike me, [and strike] a mother with children. יב. הַצִּילֵנִי נָא מִיַּד אָחִי מִיַּד עֵשָׂו כִּי יָרֵא אָנֹכִי אֹתוֹ פֶּן יָבוֹא וְהִכַּנִי אֵם עַל בָּנִים:
from the hand of my brother, from the hand of Esau: From the hand of my brother, who does not behave toward me like a brother, but like the wicked Esau. — [apparently from Gen. Rabbah 75:7]
מיד אחי מיד עשו: מיד אחי שאין נוהג עמי כאח אלא כעשו הרשע:
13. And You said, 'I will surely do good with you, and I will make your seed [as numerous] as the sand of the sea, which cannot be counted because of multitude.'" יג. וְאַתָּה אָמַרְתָּ הֵיטֵב אֵיטִיב עִמָּךְ וְשַׂמְתִּי אֶת זַרְעֲךָ כְּחוֹל הַיָּם אֲשֶׁר לֹא יִסָּפֵר מֵרֹב:
I will surely do good: Heb. הֵיטֵב אֵיטִיב. [The double expression denotes:] הֵיטֵב, [I will do good] in your merit; אֵיטִיב, [I will do good] in the merit of your forefathers (Gen. Rabbah 76:7).
היטב איטיב: היטב בזכותך, איטיב בזכות אבותיך:
and I will make your seed [as numerous] as the sand of the sea: Now where did He tell him this? Is it not so that He said to him only (28:14): “And your seed shall be like the dust of the earth” ? But He said to him (ibid. 15): “for I will not forsake you until I have done for you what I have spoken concerning you,” and to Abraham He said (22:17): “I will surely bless you, and I will surely multiply your seed as the stars of the heavens and as the sand that is on the seashore.”
ושמתי את זרעך כחול הים: והיכן אמר לו כן, והלא לא אמר לו אלא (שם כח יד) והיה זרעך כעפר הארץ. אלא שאמר לו (כח טו) כי לא אעזבך עד אשר אם עשיתי את אשר דברתי לך, ולאברהם אמר (כב יז) הרבה ארבה את זרעך ככוכבי השמים וכחול אשר על שפת הים:
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Daily Tehillim: Psalms Chapters 44 - 48
• Chapter 44
The psalmist cries and laments painfully over this bitter exile, where we and our Torah are shamed daily, when the nations say that God has exchanged us for another nation, and where we are considered as sheep for the slaughter, as a byword and taunt. It is therefore fitting that God redeem us, for the sake of His great Name that abides with us in exile.
1. For the Conductor, by the sons of Korach, a maskil.1
2. God, with our ears we have heard, our fathers have told us, of the deeds You wrought in their days, in the days of old.
3. You drove out nations with Your hand, and planted [Israel in their place]; You afflicted peoples and banished them.
4. For not by their sword did they inherit the land, and their own arm did not save them, but by Your right hand, Your arm and the light of Your countenance-for You favored them.
5. You are my king, O God; decree the salvation of Jacob.
6. Through You will we gore our adversaries; with Your Name we will trample our opponents.
7. For I do not trust in my bow, and my sword cannot save me.
8. For You have delivered us from our foes, and You shamed those who hate us.
9. In God we glory all day, and forever thank Your Name, Selah.
10. Though You abandon and disgrace us, and do not go forth with our armies;
11. You cause us to retreat from the oppressor, and those who hate us plunder for themselves;
12. You deliver us like sheep to be devoured, and scatter us among the nations;
13. You sell Your nation without gain, and do not set a high price upon them;
14. You make us a disgrace to our neighbors, the scorn and derision of those around us;
15. You make us a byword among the nations, [a cause for] nodding the head among the peoples;
16. all day long my humiliation is before me, and the shame of my face covers me
17. at the voice of the reviler and blasphemer, because of the foe and avenger-
18. all this has come upon us, yet we have not forgotten You, nor have we been false to Your covenant.
19. Our hearts have not retracted, nor have our steps strayed from Your path.
20. Even when You crushed us in the place of serpents, and shrouded us in the shadow of death-
21. did we forget the Name of our God, and extend our hands to a foreign god?
22. Is it not so that God can examine this, for He knows the secrets of the heart.
23. For it is for Your sake that we are killed all the time; we are regarded as sheep for the slaughter.
24. Arise! Why do You sleep, my Lord? Wake up! Do not abandon [us] forever!
25. Why do You conceal Your countenance and forget our affliction and distress?
26. For our souls are bowed to the dust, our bellies cleave to the earth.
27. Arise! Be our help, and redeem us for the sake of Your kindness.
Chapter 45
The psalmist composed this psalm referring to Moshiach. He describes his greatness, his attributes, his glory, his wealth, and his reign; and states that Israel anticipates him, remembering and saying in every generation, "When will King Moshiach come?"
1. For the Conductor, upon the shoshanim,1 By the sons of Korach; a maskil,2 a song of love.
2. My heart is astir with a noble theme; I say, "My composition is for the king;3 my tongue is the pen of a skillful scribe.”
3. You are the most handsome of men, charm is poured upon your lips; therefore has God blessed you forever.
4. Gird your sword upon your thigh, O mighty one-it is your majesty and splendor.
5. And with your splendor, succeed and ride on for the sake of truth and righteous humility; and your right hand will guide you to awesome deeds.
6. Your arrows are sharpened-nations fall beneath you-[the arrows fall] into the hearts of the king's enemies.
7. Your throne, O ruler, is forever and ever, [for] the scepter of justice is the scepter of your kingdom.
8. You love righteousness and hate wickedness; therefore has God, your God, anointed you with oil of joy above your peers.
9. Myrrh, aloes and cassia are [the fragrance] of all your garments, which are from ivory palaces that bring you joy.
10. Daughters of kings visit you, and the queen stands erect at your right hand, adorned in the fine gold of Ophir.
11. Hear, O daughter, and observe, incline your ear; forget your people and your father's house.
12. Then the king will desire your beauty. He is your master-bow to him.
13. The daughter of Tyre, the wealthiest of nations, will seek your favor with a gift.
14. All the glory of the princess is within; her clothing surpasses settings of gold.
15. In embroidered garments she will be brought to the king; the maidens in her train, her companions, will be led to you.
16. They will be brought with gladness and joy, they will enter the palace of the king.
17. Your sons will succeed your fathers; you will appoint them ministers throughout the land.
18. I will cause Your Name to be remembered throughout the generations; therefore will the nations praise You forever and ever.
Chapter 46
This psalm tells of the Gog and Magog era (the Messianic age), when man will cast aside his weapons, and warfare will be no more.
1. For the Conductor, by the sons of Korach, on the alamot,1 a song.
2. God is our refuge and strength, a help in distress, He is most accessible.
3. Therefore, we will not be afraid when the earth is transformed, when mountains collapse in the heart of the seas;
4. when its waters roar and are muddied, and mountains quake before His grandeur, Selah.
5. The river2-its streams will bring joy to the city of God, the sacred dwelling of the Most High.
6. God is in her midst, she will not falter; God will help her at the approach of morning.
7. Nations clamor, kingdoms stumble; He raises His voice and the earth dissolves.
8. The Lord of Hosts is with us; the God of Jacob is our stronghold forever.
9. Go and see the works of the Lord, Who has wrought devastation in the land.
10. To the end of the earth He causes wars to cease; He breaks the bow, snaps the spear, and burns the wagons in fire.
11. Stop [waging war]! And know that I am God; I will be exalted among the nations, exalted upon the earth.
12. The Lord of Hosts is with us; the God of Jacob is our stronghold forever.
Chapter 47
Following the battle of Gog and Magog (in the Messianic era), war will be no more. God will grant us salvation, and we will merit to go up to the Holy Temple for the festivals, Amen.
1. For the Conductor, a psalm by the sons of Korach.
2. All you nations, clap hands; sound [the shofar] to God with a sound of jubilation.
3. For the Lord is most high, awesome; a great King over all the earth.
4. He subdues peoples under us, nations beneath our feet.
5. He chooses our heritage for us, the glory of Jacob whom He loves eternally.
6. God ascends through teruah, the Lord-through the sound of the shofar.
7. Sing, O sing to God; sing, O sing to our King.
8. For God is King over all the earth; sing, O man of understanding.
9. God reigns over the nations; God is seated on His holy throne.
10. The most noble of the nations are gathered, the nation of the God of Abraham; for the protectors of the earth belong to God; He is greatly exalted.
Chapter 48
The psalmist prophesies about the Messianic era, singing the praises of a rebuilt Jerusalem and the sacrifices brought there. At that time Israel will say, "As we heard from the mouths of the prophets, so have we merited to see!"
1. A song, a psalm by the sons of Korach.
2. The Lord is great and exceedingly acclaimed in the city of God, His holy mountain.
3. Beautiful in landscape, the joy of the whole earth is Mount Zion, on the northern slopes, the city of the great King.
4. In her citadels, God became known as a tower of strength.
5. For behold, the kings assembled, they advanced in concert [to invade her].
6. They saw [the wonders of the Almighty] and were astounded; they were terror-stricken, they hastened to flee.
7. Trembling seized them there, pangs as of a woman in the throes of labor;
8. [they were crushed as] by an east wind that shatters the ships of Tarshish.
9. As we have heard, so have we seen, in the city of the Lord of Hosts, in the city of our God; may God establish it for all eternity.
10. God, we have been hoping for Your kindness [to be revealed] within Your Sanctuary.
11. As Your Name, O God, [is great,] so is Your praise to the ends of the earth; Your right hand is filled with righteousness.
12. Let Mount Zion rejoice, let the towns of Judah exult, because of Your judgments.
13. Walk around Zion, encircle her, count her towers.
14. Consider well her ramparts, behold her lofty citadels, that you may recount it to a later generation.
15. For this God is our God forever and ever; He will lead us eternally.
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Tanya: Kuntres Acharon, middle of Essay 4
• Lessons in Tanya
• Today's Tanya Lesson
Sunday, 8 Kislev, 5775 • 30 November 2014
Kuntres Acharon, middle of Essay 4
אך להבין איך האתרוג, שהוא מרפ״ח שלא נבררו עדיין
But let us understand how an etrog, which derives from the 288 sparks that have not yet been purified,
Since this physical fruit derives its life-force from kelipat nogah, it contains some element of the 288 sparks of Tohu which have not yet been elevated to Divinity.
וכן קלף התפילין
and so too the parchment scroll of the tefillin, upon which the Torah passages are inscribed,
ימשיך אור בכלים דזו״ן דאצילות, שכבר נבררו ונתקנו על ידי שם מ״ה, להיות בחינת אלקות
can elicit light into the vessels of Zu”n of Atzilut, that have already been purified and rectified through the [purifying] Name Ma’h, so that they are a state of G‑dliness.
הנה המשל לזה היא הזריעה והנטיעה
The analogy for this is the process of sowing and planting.
שהגרעין מעורר כח הצומח שבארץ
The seed stimulates the power of growth within the soil,
שהוא דבר ה׳: תדשא הארץ כו׳ עץ פרי כו׳
which is G‑d’s command,1 “Let the earth sprout forth ... fruit trees...”
The actual growth is not from the seed but from the power of growth (as explained above in Epistle XX). The seed merely serves as an “arousal from below,” stimulating the particular aspect of the power of growth that finds expression within it. After the seed decomposes, this particular power becomes incorporated within the universal power of growth that is found in the ground.
It then stimulates the power of growth within the earth to produce the same sort of fruit tree as the seed that was implanted. The essence of the power of growth is the Divine decree, “Let the earth sprout forth...,” which is the ultimate source of all vegetative growth.
The G‑d-given ability of the seed to rouse the power of growth acts:
על ידי העלאת מין נוקבין לשרשו
through the elevation of mayin nukvin to its source.
The seed, whose source is within the power of growth, serves as an “arousal from below,” from the recipient below to the benefactor. Although the seed that is planted can in no way compare to the power of growth, it can nevertheless arouse this power, for this is its source.
ככה מעוררים הקלף והאתרוג עד רום המעלות, שהוא שם ס״ג שלפני השבירה
In this manner the parchment of the tefillin and the etrog of the “Four Species” arouse unto the loftiest of levels; this is the Name Sa’g which precedes (and transcends) the shattering of the vessels,
שהוא מהות ועצמות אורות שבאדם קדמון
and which is the very essence of the lights of Adam Kadmon,
As explained above, Adam Kadmon is the first visage and thought of the infinite light as it encompasses all of creation. Here is to be found the essence of the visage and not merely a radiation. Thus, the Divine Name Sa’g relates to the essence of the illuminations of Adam Kadmon.
ולא הארה בעלמא, כמו שם מ״ה שממצחו
and not merely a reflection, as is the Name Ma’h which issues from the “forehead”.
All this is accomplished through the actual performance of the commandments of the tefillin and the etrog.
וכן בלימוד ועיון הלכותיהן
Similarly the study and careful examination of their laws, the laws regulating these mitzvot,
מעורר בחינת חב״ד שבעשר ספירות דכלים דזו״ן
arouses the Chochmah-Binah-Daat of the Ten Sefirot of the vessels of Zu”n,
ועד רום המעלות, גם כן בחינת חב״ד שבס״ג דפנימיות אדם קדמון, היוצא דרך העיניים כו׳
and so upward to the greatest heights, including Chochmah-Binah-Daat of Sa’g of the inner dimension of Adam Kadmon issuing through the “eyes” [of Adam Kadmon].
“Eyes”, signifying sight, denote an inner and essential level of Divinity, unlike the external aspect denoted by “forehead”.
In summary, practical mitzvot performed with physical objects arouse their source unto the loftiest of levels, unto the Divine Name Sa’g, the level that transcends the “breaking of the vessels.” This is also true with regard to studying the laws of these mitzvot; study likewise effects an elevation to this lofty level, for the study of a mitzvah is likened to its actual performance.
What, however, happens when one studies the laws of prohibitory commands? One cannot say that this study too is regarded “as if he performed them.” Particularly so, with regard to those instances that do not occur in practice at all. For with regard to those that can occur, we at least say that2 “if one remains passive and does not transgress, he is rewarded as if he had performed a positive command.” However, when the relevant opportunity does not occur at all, this obviously does not apply. Yet despite all this, it was stated above that one should study the laws to an even greater extent than one studies the order of Hishtalshelut, even though a study of the latter leads to a love and fear of G‑d!
The Alter Rebbe now addresses this issue, explaining that there is a certain aspect of Torah study that is common to both positive and negative commandments: Simply studying a subject, even if it has no practical application, binds the individual to Supernal Wisdom, inasmuch as this is the source from which all the detailed laws emanate.
וכל הנ״ל
All the foregoing, i.e., as to how through observing the practical mitzvot and studying their laws one attains to the Divine Name Sa’g that transcends the “breaking of the vessels,”
הוא במצות עשה, אבל לא בלימוד פרטי הלכות איסורי לא תעשה לכאורה
concerns positive commandments, but not, it would seem, the study of particulars of the prohibitions,
ובפרט בדלא שכיחי כלל
particularly those that do not occur in practice at all, for in these cases we cannot even state that “if one remains passive and does not transgress, he is rewarded as if he had performed a positive command,”
כמו פרטי הלכות פיגול, וכהאי גוונא
for example the detailed laws of pigul and the like, which presently have no practical application.
Why should these laws too be studied extensively, and in fact even more than one studies the order of Hishtalshelut, which can rouse one to a love and awe of G‑d?
FOOTNOTES
1. Bereishit 1:11.

2. Kiddushin 39b.
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Rambam: 
Daily Mitzvah N286 Sefer Hamitzvot
Today's Mitzvah
Sunday, 8 Kislev, 5775 • 30 November 2014
Negative Commandment 286
Accepting Testimony from a Wicked Person
"Do not put your hand together with the wicked to be an unrighteous witness"—Exodus 23:1.
It is forbidden for a judge to accept testimony from an evil person – e.g., a robber or a desperado – and to issue a verdict based on that testimony.
Accepting Testimony from a Wicked Person
Negative Commandment 286
Translated by Berel Bell
The 286th prohibition is that a judge is forbidden from accepting testimony from a wicked person and from acting based on his testimony.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not place your hand with a wicked person to be a corrupt witness." The Oral Tradition2 explains that this means, "Do not place a wicked person as a witness; do not place a corrupt person as a witness." This disqualifies corrupt individuals and robbers, who are invalid for testimony, as it is written,3 "Do not take a corrupt witness against any person."
The details of this mitzvah are explained in the third chapter4 of tractate Sanhedrin.
FOOTNOTES
1.Ex. 23:1.
2.Mechilta, Parshas Shoftim.
3.Deut. 19:16. The verse actually reads, "If a corrupt witness...."
4.27a.

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Rambam:

• 1 Chapter a Day: Avel - Chapter 12
Avel - Chapter 12
Halacha 1
A eulogy is an honor for the deceased. Therefore we compel the heirs to pay the wages of the men and women who recite laments and they eulogize him. If the deceased directed that he not be eulogized, we do not eulogize him. If, however, he directed that he not be buried, we do not heed him, for burial is a mitzvah, as Deuteronomy 21:22 states: "And you shall certainly bury him."
Halacha 2
Anyone who is sluggish with regard to the eulogy for a sage will not live long. Anyone who is sluggish with regard to the eulogy of an upright person is fit to be buried in his lifetime. Anyone who sheds tears for an upright person will have his reward for this guarded by the Holy One, blessed be He.
Halacha 3
We do not place a Torah scroll on the bier of a sage. We do not change him from one bier to another. We take his bier out only through the doorway; we do not lower it to remove it through the gardens. For others, this is permitted.
Halacha 4
We rise and sit no less than seven times in honor of a deceased person. There should be no less than ten men who rise and sit. Only relatives should participate. This rite is carried out only on the first day, in the cemetery, in communities where it is customary to observe it.
How is this rite carried out in communities where it is customary to observe it? We have the other relatives and the members of the family who are not required to mourn stand and we recite dirges and the like in their presence. Afterwards, one says: "Sit honored persons, sit." He then recites other statements of lament before them while they are sitting and then says: "Stand honored persons, stand." He then speaks again while they are stand and repeats this pattern seven times.
Halacha 5
Just as we rise and sit in honor of men in places where this custom is observed, we observe the same rites in honor of women. Never, however, do we leave the bier of a women in the public thoroughfare, for this is considered disrespectful for a woman. Instead, she is buried directly after her death.
Halacha 6
When a person gathers the bones of a deceased, mourning dirges and lamentations should not be recited, not should the mourning blessing or words of comfort for mourners be said. Instead, we recite only words of praise to the Holy One, blessed be He, and exhortations to repentance.
Halacha 7
The following rules apply when a person moves the coffin of a person from one place to another. If the corpse's backbone is intact, we stand in a line for him, recite the mourning blessing and the words of comfort for mourners. We eulogize him even if his bones were moved after twelve months after his death. If its backbone is not intact, we do not eulogize him. We do not stand in a line for him, nor do we recite the mourning blessing and the words of comfort for mourners.
The term "mourning blessing" refers to what is said in the mourners' home. The words of comfort for mourners refers to what is said when standing in a line.
Halacha 8
When a person gathers the bones of his father and his mother, he should mourn for them for that entire day. In the evening, he should not mourn even though they are bound up in his sheet. One does not recite mourning dirges.
Halacha 9
We do not eulogize children. How old must a child be to be fit to be eulogized? For the children of the poor or the children of the elderly, five years old. For the children of the wealthy, six years old. This applies to both boys and girls.
Halacha 10
The following rules apply when a child dies. If he dies within 30 days of birth, he should be carried in one's bosom and buried with one woman and two men in attendance. He should not be buried with one man and two women in attendance because of the prohibition against men and woman being together alone. We do not stand in a line because of him, nor do we recite the mourning blessing or the words of comfort for mourners.
When a child was a full 30 days old, his corpse should be carried in a small coffin that can be carried on one's forearms. We stand in a line because of him and recite the mourning blessing and the words of comfort for mourners. A child of twelve months is carried out in a bier.
Halacha 11
Whenever a corpse is taken out in a bier, people at large should grieve for him. Whenever it is not taken out in a bier, people at large need not grieve for him. Whenever anyone is known to people at large, people at large should occupy themselves with his burial. When one is not known to people at large, people at large need not occupy themselves with his burial.
In a place where it is customary for women to walk before the bier, they walk before the bier; where it is customary for them to walk after the bier, they walk after the bier.
Halacha 12

We do not eulogize servants and maidservants. Nor do we stand in a line because of them, nor do we recite the mourning blessing nor the words of comfort for mourners. Instead, we tell the master, as we would say if one lost an ox or a donkey: "May the Omnipresent replenish your loss."
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Rambam:
• 3 Chapters a Day: Edut - Chapter 11, Edut Edut - Chapter 12, Edut Edut - Chapter 13
Edut - Chapter 11
Halacha 1
When one does not read the Written Law, nor study the Oral Law, nor carry on ordinary social relationships, he can be assumed to be wicked and is disqualified as a witness according to Rabbinic decree. The rationale is that whenever a person has descended to such a degree, it can be assumed that he will transgress most transgressions that will present themselves to him.
Halacha 2
For this reason, unlearned people should not be designated as witnesses, nor do we accept such a person's testimony unless it has been established that he observes the mitzvot, performs acts of kindness, conducts himself in an upright manner, and carries on normal social relationships. The testimony of such a person may be accepted even though he is unlearned and is unfamiliar with both the Written and Oral Law.
Halacha 3
Thus one may conclude any Torah scholar may be assumed to be acceptable as a witness unless he is disqualified, and any unlearned person may be assumed to be unacceptable unless it is established that he follows just paths.
Halacha 4
Whoever accepts the testimony of an unlearned person before it is established that he possesses the above positive qualities or before witnesses come and testify that he observes the mitzvot and carries on ordinary social relations is a commoner and will be required to face judgment, for he has forfeited the financial resources of Jews on the basis of the testimony of the wicked.
Halacha 5
Similarly, base people are disqualified as witnesses by Rabbinic decree. This refers to people who walk through the marketplace eating in the presence of everyone, those who go unclothed in the marketplace when they are involved in ignoble tasks, and the like. The rationale is that they are not concerned with their own shame. All these people are considered as dogs; they will not be concerned with testifying falsely.
Included are those who partake of charity given by gentiles in public. Although they could derive this benefit in private, they denigrate themselves and accept it in public without showing concern for their honor. All of these individuals are disqualified according to Rabbinical decree.
Halacha 6
What is the difference between a person who is disqualified as a witness according to Scriptural Law and one who is disqualified by Rabbinic decree? The testimony of a person disqualified by Scriptural Law is nullified even though it was not announced in synagogues and houses of study that he is unacceptable.
Announcements must be made about a person who is disqualified by Rabbinic decree, by contrast, before his testimony is disqualified. Accordingly, any testimony that he gives before such announcements are made are accepted so that people who relied on him will not suffer a loss, for they did not know that he was unacceptable, and he is disqualified only by Rabbinic decree.
Halacha 7
The testimony of one witness is acceptable with regard to the Torah's prohibitions, even though his testimony is not accepted with regard to other matters. This is evident from the fact that when a wicked person known to transgress slaughters an animal, his slaughter is acceptable. We accept his word when he says: "I slaughtered it according to law." When, however, a person is suspected of violating a particular prohibition frequently, his word is not accepted with regard to his own matters. His word is accepted, however, with regard to others.
Halacha 8
For this reason, a person suspected of violating a particular prohibition may serve as a judge and as a witness for others. We operate under the assumption that a person will not transgress so that others will benefit.
What is implied? The word of an unlearned person is accepted if he states: "The produce of so-and-so has been tithed." Similarly, the word of a person who is suspected of selling the meat of a firstborn is accepted if he states: "The meat which so-and-so is selling is ordinary meat." Similar principles apply with regard to other prohibitions. For the wicked fear the Torah's prohibitions, but they do not fear causing others monetary loss.
Halacha 9
The Kings of Israel may not testify, nor is testimony given against them, because they are strong-armed men of power who do not subjugate themselves to the yoke of the judges. Testimony may be made against a High Priest, by contrast, and he may give testimony concerning the king in the Supreme Sanhedrin, as explained.
Halacha 10
Our Sages had no need to list informers, epicursim, and apostates among those who are not acceptable as witnesses. For they listed only the wicked among the Jewish people. These rebellious deserters of the faith are inferior to the gentiles. Gentiles need not be saved from a pit, but neither should they be pushed into one the pious among them will receive a share in the world to come. These deserters of the faith should be pushed into a pit and should not be saved from one; they will not receive a portion in the world to come.
Edut - Chapter 12
Halacha 1
Whenever a person is disqualified as a witness for committing a transgression, he is disqualified if two witnesses testify that he committed a transgression despite the fact that they did not warn him and hence, he does not receive lashes.
When does the above apply? When the person committed a transgression that is universally known among the Jewish people to be a sin, e.g., he took a false or an unnecessary oath, he robbed, he stole, he ate meat from an animal that was not slaughtered in a ritual manner, or the like. Different rules apply, however, if the witnesses see him transgress a prohibition which he most likely violated unknowingly. In such an instance, they must warn him. Afterwards, if he transgresses, he is disqualified.
What is implied? If witnesses saw a person tying or untying a knot on the Sabbath, they must inform him that this desecrates the Sabbath, because most people are unaware of this. Similarly, if they see him performing a forbidden labor on the Sabbath or a festival, they must inform him that the day is the Sabbath or the festival, lest he have forgotten.
Similarly, if a person gambles continually, becomes a the collector of the king's duty, or a tax collector takes more for himself, the witnesses must inform him that a person who does this is not acceptable as a witness. For the majority of the people are unaware of this matter. Similar laws apply in all analogous situations. The general principle is: Whenever it appears to the witnesses that the person committing the transgression knew that he was acting wickedly and transgressed deliberately, he is not acceptable as a witness even though he was not given a warning and hence, does not receive lashes.
Halacha 2
A person is not disqualified as a witness because of a transgression on the basis of his own testimony. What is implied? A person comes to court and admits that he stole, robbed, or lent money at interest. Although his own statement is sufficient to obligate him to make financial restitution, it does not disqualify him as a witness. Similarly, if he states that he ate meat from an animal that was not slaughtered in a ritual manner or had relations with a woman forbidden to him, he is not disqualified until two witnesses testify concerning the transgression. The rationale is that a person is not deemed as wicked on the basis of his own testimony.
Accordingly, if Shimon testifies that Reuven lent money at interest, and Levi testifies: "Reuven lent me money at interest," Reuven is disqualified as a witness on the basis of the testimony of Shimon and Levi. Although Levi admitted that he borrowed money at interest, he is not deemed as wicked on the basis of his own testimony. Hence, his word is accepted with regard to Reuven, but not with regard to himself.
Similarly, if a person testifies that so-and-so sodomized him, whether against the will of the person sodomized or with his consent, the person sodomized and one other witness can join together and through their testimony have the sodomizer condemned to execution. If a person states: "So-and-so had relations with my wife," he and one other witness can join together and through their testimony have that person, but not the wife condemned to execution. Similar laws apply in all analogous situations.
If a person testifies: "So-and-so sodomized my ox," he and one other witness can join together and through their testimony have that person condemned to execution. The rationale is that a person is not considered as related to his property.
Halacha 3
When two people testify that a person is not acceptable as a witness because he committed one of the abovementioned transgressions and two others come and testify that he repented and renounced his improper conduct or received lashes as punishment for the transgression, he is acceptable. If, however, two witnesses came and contradicted the original witnesses, saying: "He did not commit the transgression and should not be disqualified," there is an unresolved doubt if he is disqualified as a witness or not. Therefore he should not testify, we do not expropriate money on the basis of his testimony, and he should not serve as a judge until he repents.
Halacha 4
Whenever a person was obligated to receive lashes, he is considered as an acceptable witness again when he repents or when he received lashes in court. Other persons who were disqualified as witnesses because of money which they seized or stole must repent even if they made financial restitution. Instead, they are disqualified until it is known that they repented from their evil ways.
Halacha 5
When is it considered that people who lend money at interest have repented? When they tear up their promissory notes on their own volition and manifest complete regret over their actions to the extent that they do not lend money at interest even to gentiles.
Halacha 6
When is it considered that dice-players have repented? When they break their dice on their own volition and manifest complete regret over their actions to the extent that they do not even play without monetary stakes.
Halacha 7
When is it considered that those who guide the flight of doves have repented? When they break the tools they use to snare them and manifest complete regret over their actions to the extent that they do not do this even in the desert.
Halacha 8
When is it considered that merchants of produce in the Sabbatical year have repented? When the Sabbatical year arrives, they are investigated and it is discovered that they did not sell such produce.
Expressing regret verbally is not sufficient. Instead, they must compose a document, stating: "I, so-and-so, the son of so-and-so, earned 200 zuz from the sale of the produce of the Sabbatical year and this sum is given as a present to the poor."
Halacha 9
When is it considered that a person suspected of benefiting from taking a false oath has repented? When he goes to a court which does not recognize him and tells them: "I am suspect to take a false oath." Alternatively, when he is obligated to take an oath in a court which does not recognize him with regard to a significant amount of money and he chooses to make financial restitution rather than take the oath.
Similarly, a butcher would check the animals he slaughtered by himself and market the meat who sold meat that was trefe is considered like those who partake of such meat and who are unacceptable as witnesses. Such a butcher is unacceptable as a witness until it is evident from his deeds that he regrets the evil he performed. He must wear black clothes, robe himself in black, and go to a place where his identity is not known and return a lost object that is significantly valuable or acknowledge that an animal that is significantly valuable which he owned and slaughtered is trefe.
Halacha 10
Similarly, a witnesses who was discovered to have lied who went to a place where he was not recognized and was offered a significant amount of money to deliver false testimony, but refused is considered to have repented and is reinstated as a witness. Similar principles apply in all analogous situations.
Edut - Chapter 13
Halacha 1
Relatives are disqualified as witnesses according to Scriptural Law, as implied by Deuteronomy 24:16: "Fathers shall not die because of sons." According to the Oral Tradition, the verse is interpreted as meaning that included in this prohibition is that fathers should not die because of the testimony of sons, nor should sons die because of the testimony of fathers. Similar laws apply with regard to other relatives.
According to Scriptural Law, only paternal relatives are disqualified - i.e., a father with his sons and grandsons, paternal brothers with each other, and the sons of paternal brothers with each other. Needless to see the uncles may not testify with their brother's sons. Maternal relatives or people related by marriage are disqualified only by Rabbinic decree.
Halacha 2
Converts are not considered as relatives. Even two twin brothers who convert may testify on each others behalf. For a convert is considered as a newborn child.
Halacha 3
Brothers - whether maternal brothers or paternal - are considered as one degree removed. Their sons are considered as two degrees removed. And their grandsons are three degrees removed.
Halacha 4
A person who is three degrees removed may testify on behalf of one who is one degree removed. Needless to say, one who is three degrees removed may testify on behalf of one who is two degrees removed. But two who are both two degrees removed, and needless to say, one who is two degrees removed and one who is one degree removed are both disqualified from testifying.
Halacha 5
A father and his son are considered as one degree removed. Therefore a father is disqualified from testifying with his grandson. With his great-grandson, i.e., the fourth generation, he is acceptable, for he is of the first degree and the great-grandson, three degrees, removed. Similar laws apply with regard to women relatives.
What is implied? Two sisters or a brother and a sister - whether paternally or maternally related - are considered as one degree removed. Their children whether male or female are considered as two degrees removed and their grandchildren - including the sons of their sons and the daughters of their daughters - are considered as three degrees removed. Just as we count the degrees descendants are removed for males - one degree, two degrees, and three degrees - so, too, we count the degrees for females.
Halacha 6
Whenever a person is disqualified from testifying on behalf of a woman, he is also disqualified from testifying on behalf of her husband, for a husband is considered like his wife. Conversely, whenever a person is disqualified from testifying on behalf of a man, he is also disqualified from testifying on behalf of his wife, for a wife is considered like her husband.
Halacha 7
Whenever two women are removed by second degrees, their husbands may testify on behalf of each other. If, however, the women are one degree removed, e.g., a man married a woman, and a colleague married her daughter, the two men may not testify on each other's behalf.
Halacha 8
Similarly, the husbands of two sisters are disqualified with regard to each other and are considered as one degree removed.
Halacha 9
Similarly, a person should not testify on behalf of the son of his wife's sister, nor on behalf of the husband of the daughter of his wife's sister. He may, however, testify on behalf of the son of the husband of his wife's sister who was born to that person from another wife.
Halacha 10
Whenever a witness is disqualified from testifying on behalf of a colleague because he is married to the witness' relative, the witness may testify on behalf of the other relatives of that colleague, e.g., his son and his brother. Similarly, whenever a witness is disqualified from testifying on behalf of a woman because she is married to the witness' relative, the witness may testify on behalf of her other relatives, e.g., her son and her brother.
Halacha 11
The father of a bride and the father of a groom may testify on behalf of each other.
Halacha 12
A person's paternal brother may testify on behalf of that person's maternal brother and the maternal brother may testify on behalf of the paternal brother, for they have no connection whatsoever.
What is implied? Rachel married Joseph and bore him a son Reuven. Joseph had a son, Menashe, from another wife. Joseph died and Rachel married Shimon and bore him Judah. Menashe and Judah may testify on each other's behalf.
Halacha 13
A man and his wife are considered as being removed by one degree. Hence a husband may not testify on behalf of his wife's son, the wife of his wife's son, his wife's daughter, the husband of his wife's daughter, his wife's father, his wife's mother, the husband of his wife's mother, nor the wife of his wife's father.
Halacha 14
When a person has consecrated a woman, although the marriage bond has not been consummated, with regard to testimony, it is as if she is fully married.
To whom does the above apply? To the woman he consecrated herself; he may not testify on her behalf. If, however, he testifies on behalf of the relatives of the woman he consecrated, e.g., her sister's husband, her son or daughter, or the like, we do not disqualify him until he marries her.
Halacha 15
The Torah did not disqualify the testimony of relatives because we assume that they love each other, for a relative may not testify neither on his relative's behalf or against his interests. Instead, this is a Scriptural decree.
For this reason people who love each other or who hate each other are acceptable as witnesses even though they are not acceptable as judges. For the Scriptural decree disqualifies only relatives as witnesses.
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Hayom Yom:
Sunday, 8 Kislev, 5775 • 30 November 2014

"Today's Day"
Sunday, Kislev 8, 5704
Torah lessons: Chumash: Vayishlach, first parsha with Rashi.
Tehillim: 44-48.
Tanya: We must understand (p. 611)...and the like. (p. 613).
Man should ponder thoughtfully how great are the kindnesses of the Creator: Such a puny insignificant being, Man, can bring great delight to the "Greatest of all great"' of Whom it is written, "There is no delving into His greatness."1 Man ought therefore always be inspired, and perform his avoda with an eager heart and spirit.
FOOTNOTES

1. Tehillim 145:3.
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Daily Thought:
There Is World
There are only three things on which your mind must focus:
The One Above, 
you below, 
and the interface between the two of you—the world and all it contains.
Those who grasp for G‑d without that interface between, they do not build, but destroy.
Invest yourself within the reality of your world and from there you will redeem G‑d’s presence.[Reshimot, 44.]
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