DOCSLIB.ORG

Yartzeit of the Alter Rebbe

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Yartzeit of the Alter Rebbe בס“ד Teves 5781/2020 Special Days in Teves Volume 31, Issue 10 Teves 1/December 16/Wednesday Rosh Chodesh Sixth Day of Chanukah Avraham Avinu’s Yartzeit (2124) is in Teves. Esther was taken to the house of Achash- veirosh, 3400. [Esther 2:17] Ezra and the Jewish leaders met to discuss intermarriage in Exile (456 BCE). [Ezra 10:16] saw because of the war, 5700 (1939). Yahrtzeit of R. Yair Chaim Bachrach, author of Chavos Yair, 5462 (1702). Teves 3/December 18/Friday Zos Chanukah Teves 2/December 17/Thursday Last day of Chanukah Yahrtzeit of R. Yaakov Culi Slonim, son-in- law of the Mitteler Rebbe, husband of Reb- Yahrtzeit of R. Gershon Henoch Leiner of Ra- betzin Menuchah Rachel, in Chevron, 5617 dzhin, author of Sidrei Toharos, 5651 (1891). (1856). Teves 4/December 19/Shabbos The previous Lubavitcher Rebbe left War- Hey Teves: Didan Notzach TZCHOK CHABAD OF HANCOCK PARK Hey Teves marks the anniversary of the date morning felt like 1:00 in the afternoon - and I on which the Federal Court handed down the had the good fortune to be there for part of decision that all the seforim and property this event. The Rebbe, gave over Sichos al- from the Previous Rebbe belong to Chabad most every day explaining the greatness of and no individual has the right to it and fur- the occasion and that it was an auspicious Chabad Chodesh Kislev 5781 Kislev Chodesh Chabad ther, anyone who has taken any property time for everyone to write a Pidyon or tzetel must return it. (note) to bring to the Ohel - in fact the trunk and back seat of the Rebbe’s car was full of At the time, the simcha and celebration in bags and bags of notes. Crown Heights lasted an entire week - 770 was so alive with excitement that 1:00 in the (Continued on page 5) CONGREGATION LEVI YI Yahrtzeit of R. Chaim Shneur Zalman of Liadi, third son of the Tzemach Tzedek, 5640 (1879). Teves 6/December 21/Monday “. He was born a year after the Alter Rebbe’s Yartzeit of R. Yaakov Reisher, author of Chok Yaa- passing, and was named for him. Like the Alter Rebbe, kov and Shevus Yaakov, 5493 (1733).\ he was a rebbe in Liadi for eleven years, lived to sixty- “ . The Alter Rebbe loved the study of the six, and passed away in Teves . .” [Beis Rebbe] Achronim, and cited almost all the works of the great Poskim of his time, such as . the Chok Yaa- Teves 5/December 20/Sunday kov, and so did my grandfather [the Tzemach Day of “Didan Natzach”, U.S. Federal Court ruled in fa- Tzedek].” [Shemen LaMaor, Vol. I p. 488, R. Shemar- vor of total exclusive ownership by Agudas Chasidei yahu Noach of Babroisk] Chabad of the great library of Sefarim and manuscripts of the Chabad Rebbeim, 5747 (1987). The Lubavitcher Third imprisonment of the previous Lubavitcher Rebbe called it “an auspicious day, a day of Segulah”. In Rebbe, in Lubavitch, 5666 (1906). connection with this day, the Rebbe encouraged Chasi- dim to increase in the study of Sefarim, to acquire Jew- Teves 7/December 22/Tuesday ish books in every Jewish home, especially for children Yahrtzeit of R. Tzvi, son of the Baal Shem Tov, 5540 in their rooms, to open and develop public Torah librar- (1779). For one year after the passing of the Baal ies, and to donate Sefarim on all topics to the Library of Shem Tov, he was the head of the Chasidic move- Agudas Chasidei Chabad. ment, until Shavuos of 5521 (1761) when the lead- ership passed on to the Mezeritcher Magid. The Simchah of Hey Teves lasted for a complete week. The Rebbe said many sichos during that week. Yahrtzeit of R. Baruch of Kaminka, student of the Baal Shem Tov. The previous Lubavitcher Rebbe reached Riga, to go to America, 5700 (1939). Yahrtzeit of R. Mordechai Yosef of Zbicze, Chasidic Rebbe and thinker, author of Mei HaShiloach, 5614 Yahrtzeit of R. Aharon of Tityuv, son of R. Tzvi, son of (1854). the Baal Shem Tov, (5589). “ . And so I heard from my saintly grandfather Yahrtzeit of Rebbetzin Shifra, wife of the Alter Reb- [the Alter Rebbe] on the eve of Shabbos Kodesh Parshas be’s son R. Moshe, 5621 (1861). She is buried in Noach, 5565 (1805), at length, at the time the emissar- Yerushalayim. ies of the holy R. Aharon of Tutyuv, grandson of the Baal Shem Tov, were visiting the Rebbe, and together we Teves 8/December 23/Wednesday heard this Maamar ...” [The Tzemach Tzedek, Derech Ptolmey II sequestered seventy-two Sages separate- Mitzvosecha, Shoresh Mitzvas HaTefilah, Ch. 12] ly in Alexandria and forced them to translate the Torah to Greek. They produced seventy-two corre- Yahrtzeit of R. Mordechai DovBer Slonim, son of the sponding translations including thirteen identical Rebbitzen Menuchah Rachel, grandson of the Mitteler changes. It was once a fast day. [Megilah, 9a] Rebbe, 5676 (1916). He was one of the heads of Kollel [Slichos of Asarah B’Teves], 3515 (246 BCE). Chabad in Eretz Yisrael, when the center of Chabad was still in Chevron. Yahrtzeit of Rebbetzin Chayah Mushka, wife of the VOLUME 31, ISSUE 10 Page 2 Tzemach Tzedek, daughter of the Mitteler Rebbe, Yahrtzeit of Rebbitzen Nechamah Dinah, wife of the 5621 (1860). previous Lubavitcher Rebbe, 5731 (1971). Yahrtzeit of R. Nachum DovBer of Ovrutch, son of Teves 11/December 26/Shabbos R. Yosef Yitzchak, son of the Tzemach Tzedek, 5656 Expulsion of Jews from Austria, 5429 (1668). (1895). He was Rebbe after his father in Ovrutch. Teves 12/December 27/Sunday The Friediker Rebbe relates: Yahrtzeit of R. Moshe Margolios, author of Pnei Moshe One weekday, at about two in the afternoon, on the Talmud Yerushalmi, (1781). I had left the cheder to take lunch at home. I went into the small shul, little prepared for the scene I Teves 15/December 30/Wednesday was about to witness - Reb DovBer, the father of Birthday of Rebbetzin Shterna Sarah, wife of the Reb- Mendel the attendant, was leaning against the bi- be RaSHaB, mother of the previous Lubavitcher Rebbe, mah, reciting Tehillim. My uncle, Reb Nachum 5619 (1858). DovBer, was propped against the wall on the south side, facing north. His gaze was riveted on DovBer, Teves 16/December 31/Thursday the villager, and his face wore an expression mixed Yahrtzeit of R. Shmaryahu Noach of Bobroisk, son of R. envy and anguish in equal parts. Tears were rolling Yehudah Leib, son of the Tzemach Tzekek, author of down his cheeks. When I got home, I told my father Shemen LaMaor, 5683 (1923). He was asked to be- what I had seen, to which he replied: My brother- come Rebbe in Babroisk, at twenty-three. There he in-law, in his humility, envies DovBer the villager. started a Yeshivah for the study of Nigleh and Chasi- This is a man who is truly humble.” Hakriah V’Hake- dus. dusha, Sichot 5700, p. 151 Teves 18/January 2/Shabbos Teves 9/December 24/Thursday Yahrtzeit of R. Tzvi Elimelech Shapira of Dinov, author Yahrtzeit of Ezra HaSofer, 3448 (313 BCE) [Selichos of Bnei Yisaschor, Chasidic leader and thinker, 5601 of Asarah BiTeves] (1841). Yahrtzeit of R. Ezra HaNavi, Tosafist and Kabbalist, Teves 19/January 3/Sunday teacher of Ramban, 4087 (1227). Yahrtzeit of R. Aryeh Leib HaKohen Heller, author of Ketzos HaChoshen, 5573 (1813). Teves 10/December 25/Friday Fast of Asarah BiTeves Yahrtzeit of R. Chanoch Hendel Kugel, first Mashpiah of Yeshiva Tomchei Temimim in Lubavitch, 5660 Siege of Yerushalayim, 3336 (425 BCE). [Melachim II, (1900). 25:1] Teves 20/January 4/Monday Yahrtzeit of Malachi HaNavi. Yahrtzeit of R. Moshe b. Maimon, the Rambam, au- thor of Mishneh Torah, Moreh Nevuchim, Pirush HaM- Herod captured Yerushalayim, (37 BCE) .[Megilas ishnayos, Sefer HaMitzvos, and more, 4965 (1204). Taanis] Teves 21/January 5/Tuesday VOLUME 31, ISSUE 10 Page 3 Birthday (2195) and Yahrtzeit (2315) of Shimon, son of Yaakov Avinu. [Midrash Tadshe] Teves 25/January 9/Shabbos Shabbos Mevarchim Shevat Yahrtzeit of R. Noson Adler, Kabbalist, teacher of the Chasam Sofer, 5563 (1803). His use of Nusach Sfard, even Teves 26/January 10/Sunday as Chazan, is cited as an authoritative precedent in Sefer Yahrtzeit of R. Avraham Chaim of Zlotchov, stu- Haminhagim. dent of the Mezeritcher Maggid, author of Orach Lachayim, 5575, (1815). Birthday of Rebbetzin Sheina, youngest daughter of the previous Lubavitcher Rebbe, 5664 (1904). Teves 27/January 11/Monday Yahrtzeit of R. Shimshon b. Rafael Hirsch (R. Teves 23/January 7/Thursday Samson Raphael Hirsch), leader of German Jew- Expulsion of the Jews from Portugal, 5257 (1496). ry, 5649 (1889). Yahrtzeit of R. Levi Yitzchak of Siratshin, son-in-law of R. Teves 28/January 12/Tuesday Chaim Shneor Zalman of Liadi, son of the Tzemach R. Shimon b. Shetach reorganized the Sanhedrin, Tzedek, 5673 (1913). He became the Rebbe after his fa- eliminating its Tzedukim members. [Megilas ther-in-law. Taanis 10] Teves 24/ January 7-8 Birthday of Rebbetzin Chanah, mother of the Thursday Night—Friday Lubavitcher Rebbe, 5640 (1880). Yahrtzeit of our holy Master and Teacher, R. Shneur Zal- man b. Baruch, the Alter Rebbe, 5573 (1812). Yom Har Gerizim. The Samaritans asked Alexan- “ .. .In Elul he traveled with his family to Krasna. der the Great to destroy the Beis HaMikdash, he On Friday, the following Erev Shabbos, they fled from the agreed. Shimon HaTzadik put on his Bigdei Ke- French [Napoleon’s forces] and wandered [for over three hunah and went out to greet him.
Load more

Recommended publications
  • 1 Jews, Gentiles, and the Modern Egalitarian Ethos
    Jews, Gentiles, and the Modern Egalitarian Ethos: Some Tentative Thoughts David Berger The deep and systemic tension between contemporary egalitarianism and many authoritative Jewish texts about gentiles takes varying forms. Most Orthodox Jews remain untroubled by some aspects of this tension, understanding that Judaism’s affirmation of chosenness and hierarchy can inspire and ennoble without denigrating others. In other instances, affirmations of metaphysical differences between Jews and gentiles can take a form that makes many of us uncomfortable, but we have the legitimate option of regarding them as non-authoritative. Finally and most disturbing, there are positions affirmed by standard halakhic sources from the Talmud to the Shulhan Arukh that apparently stand in stark contrast to values taken for granted in the modern West and taught in other sections of the Torah itself. Let me begin with a few brief observations about the first two categories and proceed to somewhat more extended ruminations about the third. Critics ranging from medieval Christians to Mordecai Kaplan have directed withering fire at the doctrine of the chosenness of Israel. Nonetheless, if we examine an overarching pattern in the earliest chapters of the Torah, we discover, I believe, that this choice emerges in a universalist context. The famous statement in the Mishnah (Sanhedrin 4:5) that Adam was created singly so that no one would be able to say, “My father is greater than yours” underscores the universality of the original divine intent. While we can never know the purpose of creation, one plausible objective in light of the narrative in Genesis is the opportunity to actualize the values of justice and lovingkindness through the behavior of creatures who subordinate themselves to the will 1 of God.
    [Show full text]
  • Noahidism Or B'nai Noah—Sons of Noah—Refers To, Arguably, a Family
    Noahidism or B’nai Noah—sons of Noah—refers to, arguably, a family of watered–down versions of Orthodox Judaism. A majority of Orthodox Jews, and most members of the broad spectrum of Jewish movements overall, do not proselytize or, borrowing Christian terminology, “evangelize” or “witness.” In the U.S., an even larger number of Jews, as with this writer’s own family of orientation or origin, never affiliated with any Jewish movement. Noahidism may have given some groups of Orthodox Jews a method, arguably an excuse, to bypass the custom of nonconversion. Those Orthodox Jews are, in any event, simply breaking with convention, not with a scriptural ordinance. Although Noahidism is based ,MP3], Tạləmūḏ]תַּלְמּוד ,upon the Talmud (Hebrew “instruction”), not the Bible, the text itself does not explicitly call for a Noahidism per se. Numerous commandments supposedly mandated for the sons of Noah or heathen are considered within the context of a rabbinical conversation. Two only partially overlapping enumerations of seven “precepts” are provided. Furthermore, additional precepts, not incorporated into either list, are mentioned. The frequently referenced “seven laws of the sons of Noah” are, therefore, misleading and, indeed, arithmetically incorrect. By my count, precisely a dozen are specified. Although I, honestly, fail to understand why individuals would self–identify with a faith which labels them as “heathen,” that is their business, not mine. The translations will follow a series of quotations pertinent to this monotheistic and ,MP3], tạləmūḏiy]תַּלְמּודִ י ,talmudic (Hebrew “instructive”) new religious movement (NRM). Indeed, the first passage quoted below was excerpted from the translated source text for Noahidism: Our Rabbis taught: [Any man that curseth his God, shall bear his sin.
    [Show full text]
  • Chapter 51 the Tanya of Rabbi Schneur Zalman of Liadi, Elucidated by Rabbi Yosef Wineberg Published and Copyrighted by Kehot Publication Society
    Chapter 51 The Tanya of Rabbi Schneur Zalman of Liadi, elucidated by Rabbi Yosef Wineberg Published and copyrighted by Kehot Publication Society « Previous Next » Chapter 50 Chapter 52 The title-page of Tanya tells us that the entire work is based upon the verse (Devarim 30:14), “For this thing (the Torah) is very near to you, in your mouth and in your heart, that you may do it.” And the concluding phrase (“that you may do it”) implies that the ultimate purpose of the entire Torah is the fulfillment of the mitzvot in practice. In order to clarify this, ch. 35 began to explain the purpose of the entire Seder Hishtalshelut (“chain of descent” of spiritual levels from the highest emanation of the Creator down to our physical world), and of man’s serving G‑d. The purpose of both is to bring a revelation of G‑d’s Presence into this lowly world, and to elevate the world spiritually so that it may become a fitting dwelling-place for His Presence. To further explain this, ch. 35 quoted the words of the Yenuka in the Zohar that a Jew should not walk four cubits bareheaded because the Shechinah dwells above his head. This light of the Divine Presence, continues the Zohar, resembles the light of a lamp, where oil and wick are needed for the flame to keep burning. A Jew should therefore be aware, says the Zohar, of the Shechinah above him and keep it supplied with “oil” (good deeds), in order to ensure that the “flame” of the Shechinah keeps its hold on the “wick” (the physical body).
    [Show full text]
  • Tanya Sources.Pdf
    The Way to the Tree of Life Jewish practice entails fulfilling many laws. Our diet is limited, our days to work are defined, and every aspect of life has governing directives. Is observance of all the laws easy? Is a perfectly righteous life close to our heart and near to our limbs? A righteous life seems to be an impossible goal! However, in the Torah, our great teacher Moshe, Moses, declared that perfect fulfillment of all religious law is very near and easy for each of us. Every word of the Torah rings true in every generation. Lesson one explores how the Tanya resolved these questions. It will shine a light on the infinite strength that is latent in each Jewish soul. When that unending holy desire emerges, observance becomes easy. Lesson One: The Infinite Strength of the Jewish Soul The title page of the Tanya states: A Collection of Teachings ספר PART ONE לקוטי אמרים חלק ראשון Titled הנקרא בשם The Book of the Beinonim ספר של בינונים Compiled from sacred books and Heavenly מלוקט מפי ספרים ומפי סופרים קדושי עליון נ״ע teachers, whose souls are in paradise; based מיוסד על פסוק כי קרוב אליך הדבר מאד בפיך ובלבבך לעשותו upon the verse, “For this matter is very near to לבאר היטב איך הוא קרוב מאד בדרך ארוכה וקצרה ”;you, it is in your mouth and heart to fulfill it בעזה״י and explaining clearly how, in both a long and short way, it is exceedingly near, with the aid of the Holy One, blessed be He. "1 of "393 The Way to the Tree of Life From the outset of his work therefore Rav Shneur Zalman made plain that the Tanya is a guide for those he called “beinonim.” Beinonim, derived from the Hebrew bein, which means “between,” are individuals who are in the middle, neither paragons of virtue, tzadikim, nor sinners, rishoim.
    [Show full text]
  • Visio-Tanya, Ch1, V3.Vsd
    The Legend - major new statement, point or idea - key point of the chapter - illustration; paranthetical remark; proving or explanatory comment on the antecedent - reference - logical following, continuation, explanation or reference - justification or proof - juxtaposition of complementary (mutual substitute) or co-existing satements - contrasting of mutually exclusive or contradictory, opposite, incompatible alternatives - connection, with connector A from the previous p age withinh the same chapter A being the antecedent A - connection, with connector A on the next page withinh the same chapter being the successor A ch. 6 - connection, with connector A from chapter 6 being the antecedent A - connection, with connector A in chapter 6 being the successor ch. 6 1 Chapter 1. Structure and Logic. "Be righteous, and be not "And be not wicked; and even if the whole Niddah, wicked in Avot , world tells you that you are 30b your own ch.2.13 righteous, regard yourself as if estimation." you were wicked." A ch.13 If a man considers himself to be wicked he willbe grieved in heart and depressed, and will not be able to serve G-d joyfully and with a content heart; while if he is not perturbed by this, it may lead him to irreverence. "Lord of the universe, Thou It is not preordained Bava hast created righteous men Niddah, A whether a man will be Batra , 16a and Thou hast created 16b ch.14 righteous or wicked. wicked men,..." A There are five types of man: ch.27 righteous man who prospers righteous man who suffers Berachot , wicked man who prospers 7a wicked man who suffers intermediate man The "righteous man who prospers" is the perfect tzaddik ; the "righteous man who suffers" is the imperfect tzaddik .
    [Show full text]
  • Chitas in English for the Palm OS Device Chitas in English [email protected]
    Chitas in English for the Palm OS Device Chitas in English [email protected] Find out how you can learn Chitas (Chumash with Rashi, Thillim, Tanya) in English on your Palm powered device. Iyar 2, 5763 - May 4, 2003. Birthday of the Rebbe Maharash Table of Contents 1. Preface........................................................................................................................................................................2 2. Introduction...............................................................................................................................................................2 2.1. Chitas Study Cycle.........................................................................................................................................2 3. The Reader Software ................................................................................................................................................3 3.1. Copyright & Download ..................................................................................................................................3 3.2. Hebrew Fonts..................................................................................................................................................4 4. Chumash Text with Rashi ........................................................................................................................................5 4.1. Credit..............................................................................................................................................................5
    [Show full text]
  • Shabbat Times
    B”H Erev Shabbat Tzav - Shabbat HaGadol, 9th of Nissan, 5780; April 3rd, 2020 237 After hearing this story I asked him what I Will Always Be With You happened next. He told me what I knew; that he had been to Brunoir and had then In honor of the birthday of the come to Eretz Yisrael. He went on to Lubavitcher Rebbe on the 11th of Nis- relate that one fine summer’s day, his san, we present the following story: yeshiva went to the Kever of Rabbi Shimon Bar Yochai in Meron. Whilst he A little over three years ago, arriving was there somebody pointed out to him a early to shul one Friday night, I noticed a book that he was not familiar with, ‘Igrot young man standing at the back of the Kodesh (letters) of the Lubavitcher Reb- shul quietly and demurely, looking a be,’ and suggested that he write to the little bewildered and out of place. I Rebbe. He wrote a letter asking the Reb- walked up to him and asked him if he be for help and guidance in his studies had a place to eat for Shabbos. He spoke and placed the letter randomly into the neither Hebrew nor English but I man- book. He nearly passed out when upon aged to communicate with him in broken opening the book to where he had placed French. He said he would love to join his letter, he read the words, “why are me and so, after davening, we walked you concerned? I told you that I have home together and spent a pleasant Fri- taken responsibility for you.
    [Show full text]
  • The Committee on Jewish Law and Standards of the Rabbinical Assembly Provides Guidance in Matters of Halakhah for the Conservative Movement
    Whether one is an Israelite or a Gentile, a man or a woman, a slave or maidservant, whoever does a mitzvah is rewarded for it. Yalkut Shimoni Lekh Lekha 76 The Status of Non-Jews in Jewish Law and Lore Today Rabbi Reuven Hammer This teshuvah was unanimously approved on April 21, 2016 (19-0-0). Voting in Favor: Rabbis Kassel Abelson, Pamela Barmash, Miriam Berkowitz, Noah Bickart, David Booth, Elliot Dorff, Baruch Frydman- Kohl, Reuven Hammer, Joshua Heller, Jeremy Kalmanofsky, Jane Kanarek, Gail Labovitz, Amy Levin, Jonathan Lubliner, Daniel Nevins, Micah Peltz, Paul Plotkin, Elie Spitz, and Jay Stein. Questions: What is the status of Gentiles in Jewish Law today?1 How should we deal with statements in traditional Jewish literature that are negative or discriminatory regarding non-Jews? 1 Background The Torah teaches the equality of all human beings created in the image of God and is positive toward non-Israelites. Rabbinic literature similarly contains numerous positive statements about Gentiles. Nevertheless it cannot be denied that there are passages in rabbinic literature, kabbalah and medieval philosophical works that depict Gentiles in negative terms, as inferior to Jews and sometimes even as less than human. Many of these negative statements and depictions can be explained as normal reactions to the exceedingly cruel treatment of Jews by non-Jews, be it the Roman Empire, the Church or others. Some, however, go far beyond that, positing an exclusivist theology. Dealing with discriminatory laws and negative texts when teaching our tradition to youth and adults can be problematic, to say nothing of how we deal with them when interacting with Gentiles.
    [Show full text]
  • Competing Values and Traditions in an Orthodox Jewish Day School: A
    DOCDMBYT RESUME BD 116 990 SO 008 822 AUTHOR Bullivant Brian Milton -TITLE Competing Values and Traditions in a n Orthodox Aewish Day School: A Study of Enculturation Dissonances PUB DATE Feb 75 NOTE L- 596p.; Ph.D. Thesis, dnashUniversity.(Clayton, Vicetocia, Australia) EDRS PRICE MF-$1.08 HC-$29.83 Plus Postage DESCRIPTORS Cultural gactors; *Culture 'Conflict; *Doctor al Theses; Iducational Researal-Educational Sociology;A Jews;Ieligious.CultUral Grdlips;'.*Religious'Factors; *Role Conflict; gecondary Education;" Self Conceptr Student Alieisation; Student Attitudes;_ *Student School Relationship; Values IDENTIFIERS *Australia ABSTRACT This study examines how the. values and value, orientations tderived fro two differing, historical itions influence the formal education of adolescent boys t nding an Orthodox Jewish day school in Melbourne, AustraliaThe two , traditions,iftlude the Chassidic variant. of the gre t tradition of Orthodox Judaism and the Australian-adaptation of the English, secular academic tradition. 'A fundamental dualism dominates the school in the form of two almost separate enculturation matrices ,bettreen which the students move daily. The contrasts betweeh the value orientations (b produce an identifiable dissonance in the ,boyscognitions about, their li -fe worlds. This affects their interpersonal behavior in teac4ing-learning interaction settings making themtiOrone to hype40.ctivity, anxiety, tension, conflict, and even aggression. Sociological explanations suggest that the differing social constructions of learning in the two traditions interact to frustrate the"boyse needs to learn. Countervailing influences an \d enculturation interference from the school's structural- organizational and epistemological dualism make the stuients reality constructions problematical whith in turn hamper their ability to learn. (Author /DE) ./ ********************************************************************** Documents acquired by ERIC include informal unpublished * materials not available from other sour es.
    [Show full text]
  • Attitudes Toward the Study of Zohar and Lurianic Kabbalah, from the Dawn of Chasidism to Present Day Chabad
    57 Attitudes toward the Study of Zohar and Lurianic Kabbalah, from the Dawn of Chasidism to Present Day Chabad By: CHAIM MILLER In the contemporary Chabad community, study of the primary texts of Kabbalah is not emphasized. Chabad Chasidic thought (Chasidus) is studied extensively, as are the sermons (sichos) of the Lubavitcher Reb- bes, texts that themselves are rich in citations from, and commentary on, Kabbalistic sources. However, for reasons I will explore in this essay, Kabbalah study from primary texts, such as the Zohar and works of Rabbi Yitzchak Luria (Arizal), is relatively uncommon in Chabad. This has been noted by the Seventh Lubavitcher Rebbe himself: “Generally speaking, Kabbalah study was not common, even among Chabad Chasidim.”1 Is this omission intentional, a matter of principle? Or is Kabbalah study deemed worthwhile by Chabad, but neglected merely due to the priority of other activities? 1 Rabbi Menachem Mendel Schneerson, Toras Menachem, Hisvaduyos 5745 (Vaad Hanachos Lahak, 1985) volume 2, p. 1147. The Rebbe stressed that “Kabbalah study was not common, even among Chabad Chasidim” since, of the various strands of Chasidic thought, Chabad Chasidus is particularly rich in its use of Kabbalistic sources (see below section “Lurianic Kabbalah in Early Chabad”). One might therefore expect that Chabad Chasidim in particular might be in- clined to Kabbalah study. Rabbi Chaim Miller was educated at the Haberdashers’ Aske’s School in London, England and studied Medical Science at Leeds University. At the age of twenty-one, he began to explore his Jewish roots in full-time Torah study. Less than a decade later, he published the best-selling Kol Menachem Chumash, Gutnick Edition, which made over a thousand discourses of the late Lubavitcher Rebbe easily accessible to the layman.
    [Show full text]
  • Bachodesh Hashlishi
    מאמר בחדש השלישי BaChodesh HaShlishi - TORAH OR – A Chassidic Discourse by Rabbi Schneur Zalman of Liadi Translated by Rabbi B. Bell sWxc BaChodesh HaShlishi - TORAH OR – A Chassidic Discourse by Rabbi Schneur Zalman of Liadi Translated by Rabbi B. Bell Sichos In English 788 Eastern Parkway Brooklyn, New York 11213 718-778-5436 • www.sie.org PUBLISHER’S FOREWORD It is with a profound sense of gratitude to HaShem that we present an English translation of the first chapter of the ma’amar, BaChodesh HaShlishi. This ma’amar appears in Torah Or (parshas Yisro p. 66c), by the Alter Rebbe, Rabbi Shneur Zalman of Liadi. The Lubavitcher Rebbe shlita stressed the importance of studying this ma’amar and making it available to men, women, and children. He discussed this during several sichos in the month of Sivan, 5748 (immediately following Rosh Chodesh Sivan and the second of Sivan). A note about the translation: Items appearing within brackets are by the translator. The bracketed text was added to help elucidate the text. Although every effort was made to assure the accuracy of translation, errors may have arisen, for which the translator assumes full responsibility. It is our prayerful wish that the publication of this ma’amar, serving as yet another step in disseminating the wellsprings of Chassidus, will hasten the speedy coming of Moshiach. Sichos In English 4th Day of Sivan, 5748 BACHODESH HASHLISHI 3 CHAPTER ONE “In the third month after the Exodus of the children of Israel from the land of Egypt, on this day, they came to the wilderness of Sinai.”1 The verse merely states, “on this day,” without explaining which day in particular.
    [Show full text]
  • Teachers of the Hidden Wisdom
    שיחת קודש מוקדש לחיזוק ההתקשרות לנשיאנו TEACHERS OF THE כ"ק אדמו"ר זי"ע • HIDDEN WISDOM לעילוי נשמת משה אברהם בן אהרן ליב ע"ה נלב"ע ביום ו' י"ח סיון ה'תשע"ה תנצב"ה Chai Elul Learning Campaign Study the enclosed material to be entered into a Duch and prize drawing JNet is a division of Merkos L’Inyonei Chinuch pro and was established with a generous grant from The Rohr Foundation. int ject jo o A f This project has been made possible by: Prize sponsored by JNET CHAI ELUL LEARNING CAMPAIGN | 1 CHAI ELUL LEARNING CAMPAIGN he 18th of the month of Elul is a Chassidic festival mark- ing the birthdays of the Baal Shem Tov (1698) founder of Chassidic philosophy and the Alter Rebbe (1745) found- er of Chabad Chassidus. In honor of this important day, TJNet is having a campaign to learn a Sicha (talk) of the Rebbe ex- plaining the significance of this day. Here’s what you have to do: 1. Learn the Sicha by yourself or with a friend 2. Go to www.jnet.org/chai 3. Answer the questions (see final page) and be entered into a raffle and a Duch The winners will be announced on our website Firday, the 20th of Elul, September 4th. In collaboration with Chabad.org, renowned author and lecturer Rabbi Tzvi Freeman will be teaching this talk live online on Wednesday, September 2nd. Visit www.jnet.org/chai for more details. May the merit of our learning strengthen our commitment and connection to the Rebbe and his directives and bring Moshiach speedily in our times.
    [Show full text]