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Daily Dose: Not A Luxury 07.31.07 (11:57 am)   [edit] B"H Not a Luxury ------------ The natural tendency is to treat matters of the spirit as luxury items -- sort of an appendage to life. Eating, sleeping, making money -- these things are given priority and the time dedicated to them is sacrosanct. But prayer, meditation and study fit in only when you feel like it, and are pushed aside on the slightest whim. You've got to make your priorities faithful to your inner self. You've got to ask yourself if this is what your life is all about. Set a schedule for spiritually enriching activities. Be as tough with that schedule as a workaholic would be with his business. A Daily Dose of Wisdom from the Rebbe -words and condensation by Tzvi Freeman Menachem Av 16, 5767 * July 31, 2007 New on Chabad.org: Our all-new NEWS section, featuring a variety of news from the global village of Chabad-Lubavitch, is updated daily. Be sure to stop by and bookmark the site! http://www.chabad.org/news In addition, a daily e-mail subscription provides a comprehensive update of the news as reported on the site and in the media worldwide. Sign up here: http://www.chabad.org/autosub...,263637,14 FEATURED PRODUCT FROM OUR JUDAICA STORE: Eleh Mas'ei - Book of Maps A collection of maps and satellite photographs depicting the precise location of the places mentioned in the Torah. by Dan Schwartz This book contains a complete collection of precise maps depicting almost every place mentioned in the Torah. The book includes maps of places mentioned in connection with the Avos (patriarchs) - the places they traveled through, the route they followed when traveling down to Mitzrayim (Egypt), kerias Yam Suf (crossing the Reed Sea), and the journeys through the desert, up to our forefathers' entry in Eretz Yisrael (Land of Israel). Similarly, Eretz Yisrael's borders are depicted on today's maps. This book also includes satellite photographs and aerial photographs of those same places to make it easier to understand where these places are located and their true nature. (48 Pages) Price: On sale at $31.49 BUY NOW: http://www.chabad.org/store/i... Brought to you by Chabad.org To purchase a copy of "Bringing Heaven Down to Earth: Meditations and Everyday Wisdom from the Teachings of the Rebbe", or other books by Tzvi Freeman, click here: http://www.chabad.org/240099 Makes a great gift! - - - - Book II of Bringing Heaven Down To Earth is now available. This is a collection of the best of the Daily Dose, organized by chapters with essays to introduce each chapter. Makes a great gift. Click here to order: http://www.chabad.org/520940 - - - - Include the Daily Dose on your own website! Click here: http://www.chabad.org/141897   Know Your Bible: II Chronicles 2-3 07.03.07 (7:44 pm)   [edit] BS"D Wednesday 4 July '07 KNOW YOUR BIBLE: II Chronicles 2-3 Study Notes by Avraham ben Yaakov II CHRONICLES CHAPTER 2 The cooperation given by Hiram king of Tyre to King Solomon in building the Temple in Jerusalem is a shining example of how the rectified Middle East should be. In striking contrast to the ceaseless hatred and hostility shown to Israel by the peoples of the neighboring countries in our era, Hiram, a man of outstanding vision as well as immense practical achievement, showed genuine love for the tender, wise young son of his old friend King David, helping to provide Solomon with the physical means to actualize the Temple dream in this material world. During Hiram's reign Tyre had grown from being a satellite of Sidon into the most important of the Phoenician cities and the center of a large Mediterranean trading empire. Through his alliance with Solomon, Hiram assured himself access to the major trade routes to Egypt, Arabia and Mesopotamia, and with this trade both kings became very wealthy. As recounted in our present chapter, Hiram sent Solomon not only the immense cedar timbers and other precious woods etc. required for the Temple building project, but also the master craftsman who executed the work. This craftsman, who was also called Hiram, has become a legendary figure particularly in the lore of Freemasonry, where he is revered as the builder of Solomon's Temple. To distinguish him from Hiram king of Tyre who sent him, Hiram the craftsman is sometimes called Hiram Avi or Hiram Abif (based on possible interpretations of II Chron. 2:12, see Metzudas David ad loc. and of II Chron. 4:16, see Metzudas David & RaDaK ad loc.). Although Hiram's father, who had himself been a master craftsman, is described as a Tyrian man (v 13) this is not to say that he was not an Israelite but only that he resided in Tyre. According to Rashi (on v 13) Hiram's father had been from the tribe of Naphtali (cf. I Kings 7:14) while his widowed mother was from that of Dan. As discussed in KNOW YOUR BIBLE commentary on I Kings ch 7, it is significant that Dan and Naphtali were both sons of Bilhah, the handmaiden of Rachel. Just as Moses' Sanctuary in the Wilderness had been built by Bezalel (from the tribe of Judah son of Leah) with the help of Oholiab (from the tribe of Dan, foster son of Rachel), so the Temple of Solomon, who came from the tribe of Judah/Leah, could only be built with the help of Hiram the Naphtalite, who was from the children of Rachel. Like the Sanctuary, the Temple had to be built through cooperation between the descendants of the two Matriarchs, Rachel and Leah, who are the embodiment of the two fundamental modes of government through which God runs the world - the kabbalistic Partzufim of Rachel and Leah. "And Solomon numbered all the strangers (GERIM) who were in the land of Israel" (verse 16). As recounted in I Chron. 22:2 King David had already appointed these GERIM in the role of hewers and carriers of the immense stones that would be used in the building of the Temple. According to Rashi (on I Chron. 22:2) these GERIM were converts. However, RaDaK on verse 16 in our present chapter suggests that they may have been the residue of the Emorite, Hivvite, Perrizite and Jebusite Canaanites whom Solomon requisitioned for these tasks and who are called GERIM because they had ceased practicing idolatry, which was stamped out at the height of Israelite power during the reigns of David and Solomon. CHAPTER 3 "And Solomon began to build the House of HaShem in Jerusalem on Mount Moriah." (v 1). The text emphasizes that the Temple was built on the exact spot that had been divinely revealed to King David. This was the place where Abraham had bound Isaac and where Jacob had dreamed of the ladder reaching up to heaven. In our present chapter and the next (chs 3-4) we are given an account of the details of the Temple building and its vessels which is less than half the length of the parallel account in I Kings chs 6-7 but which supplements it in various ways. All of the dimensions of the Temple buildings and the design and number of its vessels had been received prophetically by Samuel and given to David, who entrusted them to Solomon. They all involve the deepest secrets of sacred geometry and art, through which combinations of divine names and attributes become embodied, expressed and revealed through the stone walls of physical halls and chambers and through the gold, silver and bronze etc. of the vessels. The kabbalistic meaning of the physical Temple buildings and vessels is the subject of Rabbi Moshe Chaim Luzzatto's "Secrets of the Future Temple", which mainly focuses on the vision of the coming Third Temple as seen by the prophet Ezekiel (chs 40ff) but which also clarifies the principles through which the design of King Solomon's Temple can be understood. The author of this commentary is not familiar with any kabbalistic text that specifically discusses the meaning of the First Temple in detail. "Secrets of the Future Temple" can be read in its entirety online at http://www.azamra.org/secrets.shtml" title="http://www.azamra.org/secrets.shtml" target="_blank"http://www.azamra.org/secrets.... Vv 4-7: The best stone, wood, gold, silver and precious gems were used in the Temple for the sole purpose of glorifying God and providing a fitting "House" for the dwelling of His presence in this world. Wealth is rectified when it is devoted to the service of God. Vv 8-13 give the dimensions of the innermost sanctum of the Temple, the Holy of Holies, which was to house the Ark of the Covenant. The gold-coated Ark, which had been made by Bezalel in the time of Moses, had a golden cover (KAPORES) on which stood two golden cherubs with outstretched wings. These are NOT the same as the cherubs described in our present text vv 10-13, which were made for Solomon according to the specifications given to him by King David and which stood with their wings stretched over the Ark of the Covenant and the two cherubs of the KAPORES (see Rashi on v 13). The Hebrew word for "cherub", K'ROOV, is explained by the rabbis as having the connotation of "like a child" (K is the comparative "like", ROOV from RAVIA, the Aramaic for a child or lad; Chagigah 13b, Rashi and Metzudas David on v 10). One cherub was male and the other female, alluding respectively to KUDSHA B'RICH HU, "the Holy One blessed be He", and His SHECHINAH, "Indwelling Presence". They were face to face, signifying the perfect alignment of the Supreme God and His immanent Presence. According to our text, the span of the four wings of Solomon's cherubs was equivalent to the entire floor space of the Holy of Holies, apparently leaving no space for the bodies of the cherubs. Accordingly our sages stated that "the cherubs stood through a miracle" (Bava Basra 99a), although Rashi (on verse 11) suggests that in simple terms the cherubs' wings can be envisaged like the outstretched wings of a bird whose body protrudes underneath. Only here in the Temple was it permitted to make golden statues of the cherubs (see Rashi on Exodus 20:20). All other statues in the human form are prohibited by the Second Commandment (Exodus 20:4f). "And before the house he made two pillars." These two pillars flanked the entrance to the OOLAM, the Vestibule of the main Temple building. The names given to these pillars - YACHIN and BO'AZ - signify respectively the moon and the sun, because the royal house of David is compared to the moon, which receives all its light from the sun (see Rashi on v 17 where proof texts are provided establishing the relationship between the two names and what they signify). According to another interpretation (Rashi ibid.), Hiram called one pillar YACHIN as an allusion to the heroic judge Samson, who came from his mother's tribe of Dan, while Solomon called the other BO'AZ to allude to his own illustrious ancestor from the tribe of Judah. Kabbalistically, the two pillars allude to the two "legs" of the Sefiros, i.e. the Sefiros of Netzach and Hod. ABY   Pirkei Avos - Chapter 1, Mishna 4 07.03.07 (7:26 pm)   [edit] Chapter 1, Mishna 4 The Purpose of Rabbis "Yossi ben (son of) Yo'ezer of Ts'raidah and Yossi ben Yochanan of Jerusalem received the transmission from them. Yossi ben Yo'ezer used to say: Let your house be a meeting place for the sages, cleave to the dust of their feet, and drink thirstily their words." This mishna introduces us to the next generation of Torah scholars. Antignos, the author of last week's mishna, lived in the generation immediately after the Men of the Great Assembly. His generation was transitional. With this week's scholars begins a new era in Jewish religious history, known as the era of the Zugos, or Pairs, which lasted for most of the remainder of Second Temple period. A high court of 71 scholars known as the Sanhedrin provided the religious and often political leadership of the Jewish people. It was led by a pair of scholars, firstly a Nasi (prince, nobleman), and secondly an Av Beis Din, or court head. Most of the remainder of this chapter of Pirkei Avos will introduce us to successive generations of leaders of the Sanhedrin. The era of the Zugos may be considered the beginning of the period of the Mishna since the scholars of this age are occasionally quoted in the Mishna (see Chagiga 2:2 and Sotah 9:9). Yossi ben Yo'ezer and Yossi ben Yochanan lived at approximately the time of the Hasmonean revolt against the Greeks and the Chanukah miracle. The basic message of our mishna is that it is not sufficient to study from Torah scholars, but one must ensure that scholars congregate in his home. The implication is two-fold. First, as the commentator Rabbeinu Yonah (of 12th Century Spain) explains, we must make our homes a place worthy of scholars and scholarship, a home in which people who value wisdom will feel comfortable -- regardless of the intellectual capacity of the homeowner himself. This often requires that we overcome a major psychological barrier. People are often prepared to attend services or lectures in a synagogue or place of study, but such activities are usually relegated to some sacred location well outside of the home. Our homes, however, are our own sacred (but not *too* sacred) abodes. We reign supreme -- and we are the sole arbiters of the standards of modesty and behavior to be maintained. The first message of our mishna is thus that we must not serve G-d on the outside alone, while maintaining our own "space" within our homes. G-d must permeate every aspect of our lives. There cannot be any dark closets in our houses or corners in our hearts which do not allow G-d to enter. The Talmud writes that on the Day of Judgment the beams of one's own house testify as to a person's true nature (Ta'anis 11a). We are judged not according to how we interacted with our coworkers or with strangers on the street, but by our behavior towards our own family members and in the privacy of our own homes. The mezuzah on our door-post testifies that within is a house of G-d. And inside must be a house in which scholar and layman alike feel comfortable and welcome -- and sense the aura of the Divine Presence. (Based in part on a lecture heard from R. Yochanan Zweig (www.talmudicu.edu).) The second message of our mishna is that we should not interact with scholars in religious or intellectual contexts alone. We should invite them into our homes. We should see them close up, in personal interaction, and our homes should be molded by such contact. This is because we should not only study Torah; we must see it in action. And this is truly the way we find out what Judaism is all about. The Talmud writes, "Greater is the service of scholars more than the study from them" (Brachos 7b). What is a Torah scholar really like? How have the Torah's lessons fashioned him as a human being? How does he interact with others, with his wife and family members? What are his values? What kinds of subjects does he talk about? How does he spend his time? The Talmud writes that the light speech of the scholars of the Talmud is equivalent to words of Torah (Eiruvin 54b). True Torah scholars personify the Torah and its lessons, and provide the role models modern man so desperately needs but does not have. A Torah scholar is not one who spouts abstract wisdom. He is one who lives it. And he is the sort we should welcome into our homes and observe in close and intimate quarters. (It is a point of personal pride on my behalf to have studied under and built personal relationships with R. Yaakov Weinberg of blessed memory and many other Torah scholars in Ner Israel Rabbinical College (Baltimore, MD) and in other institutions of higher learning. Seeing firsthand what Torah study does to a human being was for myself personally a source of growth and inspiration far beyond anything I have every gained from any Jewish text.) (It is also worth noting that although the Torah fully permeated each of these individuals, they were all very different personalities. Far from the Torah forcing one type of behavior and demeanor onto these great men, it allowed each of them to fully develop his own personal strengths and qualities. There are many paths to greatness; the Torah guides us along them all.) (Finally -- as I write now and then -- the Internet simply does not cut it in terms of offering this type of growth. It is a wonderful tool for disseminating Torah teachings to the far corners of the globe (I've heard back from readers from just about everywhere I can imagine -- just waiting to hear from Antarctica...), but a student should never feel that reading weekly e-mails is the true road to personal growth. Judaism requires scholars, community structure, and constant personal interaction. "Virtual Judaism" (sorry for the buzzword) is a recent innovation -- and a very poor approximation of the real thing.) There is a final aspect to the importance of personal interaction with Torah scholars, which I'll attempt to cover briefly. We discussed not long ago (1:1 www.torah.org/learning/pirkei-avos/ chapter1-1b.html) that for the truly important things in life -- character development, interpersonal relationships, what kind of people we should be -- there are no hard and fast rules. Ritual is fairly well-defined. Personality development, however, is not the same for any two individuals. We need to know who we are and what our individual qualities are to truly discern the Torah's personal message for us. Now how do we tune in to that message? This is the true importance of the Torah scholar. It is relatively easy to decide a strictly religious question such as whether or not a chicken is kosher. That requires knowledge of a fairly well-defined set of laws. A rabbi is "useful" for that but not indispensable. Many law books have been written on such topics and a learned layman could usually manage to find the answer himself (or he could just throw out the chicken; no major affair). But what about interpersonal relationships? How do I deal with my mother-in-law? What kind of career should I choose? How much time should I set aside for study, for community work? What character traits should I focus on and develop? How do I realize my potential? The only way to answer such questions is to know the entire Torah and recognize its personalized message for me. There is simply no single verse or law we can point to. One must know everything the Torah has to say about values and priorities, and decide how they relate to him personally. And only a true Torah scholar can do this. And if he knows you personally, he may help you discover the Torah's personal message for you. Thus, we are told to cleave to Torah scholars. We must not only study Torah from them. We must get to know them -- and get them to know us. It has been thousands of years since Israel has been blessed with prophets. There is no one (sane) who will come to us today and tell us the word of G-d. But we are blessed with scholars, not in abundance, but they dwell among us today: "For it [the Torah] shall not be forgotten from the mouths of its [Israel's] descendants" (Deuteronomy 31:21). And the Talmud writes that a scholar is greater than a prophet (Bava Basra 12a). Prophets are told the word of G-d, but scholars discern it on their own. And they are our surest means -- and mankind's last great hope -- of discovering G-d's eternal message to mankind. ------------------------- ------------------------- ----------------------- Pirkei-Avos, Copyright © 2006 by Rabbi Dovid Rosenfeld and Torah.org. ------------------------- ------------------------- ----------------------- To support Project Genesis - Torah.org, go to http://www.torah.org/support/" title="http://www.torah.org/support/" target="_blank"http://www.torah.org/support/.... ------------------------- ------------------------- ----------------------- Join the Jewish Learning Revolution! Torah.org: The Judaism Site brings this and a host of other classes to you every week. Visit http://torah.org" title="http://torah.org" target="_blank"http://torah.org or email learn@torah.org to get your own free copy of this mailing. Permission is granted to redistribute, but please give proper attribution and copyright to the author and Torah.org. Both the author and Torah.org reserve certain rights. Email copyrights@torah.org for full information. ------------------------- ------------------------- ----------------------- Torah.org: The Judaism Site   &nb sp;   &nbs p;     ;         & nbsp;    http://www.torah.org/" title="http://www.torah.org/" target="_blank"http://www.torah.org/ Project Genesis, Inc.    & nbsp;   &n bsp;   &nb sp;   &nbs p;     ;         & nbsp;   &n bsp;   learn@torah.org 122 Slade Avenue, Suite 250   &nbs p;     ;         & nbsp;   &n bsp;   &nb sp;   &nbs p;   (410) 602-1350 Baltimore, MD 21208   &n bsp;   &nb sp;   &nbs p;     ;         & nbsp;   &n bsp;   &nb sp;  FAX: (410) 510-1053 ------------------------- ------------------------- -----------------------   Daily Dose - Unlimited Channels 07.03.07 (7:25 pm)   [edit] B"H Unlimited Channels ------------------ You have today's meal before you on the table and sit and fret over what will be tomorrow -- and you claim you are "just being practical." This is not being practical -- this is confusion. Every day you are nourished straight from His full, open and overflowing hand. Everything in between -- all your work and accounts and bills and clients and prospects and investments -- all is but a cloud of interfacebetween His giving hand and your soul, an interface of no real substance which He bends and flexes at whim. If so, if He is feeding you today, and He has fed you and provided all you need and more all these days, what concerns could you have about tomorrow? Is there then something that could stand in His way? Could He possibly have run out of means to provide for you? Take your focus off the measured channels by which you receive and place your eyes on the Infinite Source of Giving. The Source has no lack of channels. A Daily Dose of Wisdom from the Rebbe -words and condensation by Tzvi Freeman Tammuz 17, 5767 * July 3, 2007 >>>>>>& gt;>>>>>&g t;>>>>>> ;>>>>>> >>>>>>& gt;>>>>>&g t;>>>>>> ;>>>>>> >>>>>>& gt;>>>>>&g t;>>>>> We are currently in the annual three-week mourning period over the destruction of the Holy Temple and our resultant spiritual and physical displacement. For more details please browse our comprehensive website: http://www.chabad.org/holidays/3weeks/defau lt.asp" title="http://www.chabad.org/holidays/3weeks/defau lt.asp" target="_blank"http://www.chabad.org/holiday... >>>>>>& gt;>>>>>&g t;>>>>>> ;>>>>>> >>>>>>& gt;>>>>>&g t;>>>>>> ;>>>>>> >>>>>>& gt;>>>>>&g t;>>>>> Featured Product from our Judaica Store: Melechet Machshevet Model Build the Holy Temple Kit Ages 10 & up This new and exciting model of the Holy Temple requires no cutting or glue. A wonderful gift for Bar/Bat Mitzvah. 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This is a collection of the best of the Daily Dose, organized by chapters with essays to introduce each chapter. Makes a great gift. Click here to order: http://www.chabad.org/520940" title="http://www.chabad.org/520940" target="_blank"http://www.chabad.org/520940 - - - - Include the Daily Dose on your own website! Click here: http://www.chabad.org/141897" title="http://www.chabad.org/141897" target="_blank"http://www.chabad.org/141897 >>>>>>& gt;>>>>>&g t;>>>>>> ;>>>>>> >>>>>>& gt;>>>>>&g t;>>>>>> ;>>>>>> >>>>>>& gt;>>>>>&g t;>>>>> ** Enjoyed this email? 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