Lessons for Monday, 15 Shevat, 5786 - February 2, 2026
TanyaHayom-Yom
Rambam
| Hayom Yom Hayom-Yom for 15, Shevat
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| Hayom Yom was written by the Lubavitcher Rebbe in 5703 (1942-43). In this box we have listed the Torah Lessons for this year. The Torah Lessons below in the text are as they were in the original edition. | ||||
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- Tachanun is not said.
Thursday Sh'vat 15 5703 Torah Lessons
(5703)Chumash: B'shalach, Chamishi with Rashi.
Tehillim: 77-78.
Tanya: Yet his so-called (p. 87)...losing their entity. (p. 89).When the second part of Torah Or was about to be printed, Chassidim knew that the Tzemach Tzedek had written glosses and commentaries on the Maamarim.
They pleaded with him to publish these with the Maamarim, but he refused. He then dreamt that his grandfather, the Alter Rebbe, visited him and asked him to publish them, but he revealed this to no one.
Only after three of his sons had the same dream and reported this to him did he agree to have his glosses and commentary printed with the second part of Torah Or, which they now entitled "Likutei Torah." [1]
Notes:
- (Back to text) See Sh'vat 3.
| Tanya As Divided for a Regular Year Tanya for 15 Shevat
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This explains the commentary of our Sages on the verse, [3] "If a man's wife turns aside [and commits adultery] ..." [4] - "No man commits any transgression unless a spirit of folly has entered into him.[The Sages thus relate the root of Tisteh - "turns aside," to Shtus -"folly]".
For even an adulterous woman, with her frivolous nature, could have controlled her passionate drive were it not for the spirit of folly within her, which covers and conceals the hidden love within her divine soul, that yearns to cleave to her faith in G-d, and to His unity and oneness, and that resists even on pain of death, any separation from His unity through idol-worship,
[i.e., even this adultress would willingly sacrifice her life, rather than submit to coercion to practice idolatry], even if this idol-worship would consist merely of [an empty act of] prostrating herself [before the idolized object], without any belief in her heart [in the validity of idol-worship].
Now, [if her hidden love of G-d has the power to enable her to face death rather than be separated from Him], surely then it is within its power to overcome the temptation and lust for adultery, which is lighter suffering than death (May G-d protect us !).
[It is only the "spirit of folly," i.e., the notion that her sin will not tear her away from G-dliness, that leads her to commit adultery.
It might be argued, however, that she differentiates between idolatry and adultery; she regards the former as much more heinous (and thus more certain to tear her away from G-d) than the latter.
Perhaps this differentiation (not the "spirit of folly") is why she would sacrifice her life rather than practice idolatry, yet at the same time she would not sacrifice her temptation for adultery.
In answer, the Alter Rebbe states]:
The distinction she makes between the prohibition against idolatry and that against adultery is also but a "spirit of folly" stemming from the kelipah.
[It renders her insensitive to the enormous breach between herself and G-d that is created by every sin. If she were aware of this breach, she would certainly overcome desire and refrain from sin.
Yet the "spirit of folly]" envelops the divine soul [only] up to, but not including, its faculty of Chochmah [which, as explained in chapter 18, represents the power of faith in G-d; this faith is unaffected by the "spirit of folly]," because of the Divine light that is clothed in the faculty of Chochmah, as explained above. [5]
[Therefore, when confronted with a matter that directly bears on her faith in G-d, such as idolatry, where the "spirit of folly" is powerless, she would willingly sacrifice her life.
But when faced with the temptation for adultery, where the "spirit of folly" can - and does - conceal her faith in G-d and her hidden love for Him, she succumbs.
As stated, the subjective distinction between the two stems from foolishness and insensitivity].
In truth, however, even he who commits a minor sin transgresses the Divine Will, and he is completely sundered from G-d's unity and oneness even more than the sitra achra and kelipah, which are called "strange gods" and "idolatry", [since kelipah does not violate G-d's Will, whereas he does, and more than all things of this world that are derived from them], namely, the unclean cattle, beasts, and birds, and the vermin and reptiles [which all receive their life-force from the three completely unclean kelipot].
[The person who transgresses even a minor sin, then, is worse and lower than the kelipot and all that derives from them].
As our Sages have said, [6] "[When a man sins, he is told]: The gnat preceded you."
[The simple meaning of this statement is: "You have no cause for pride! Even the lowly gnat was created before you!" But the deeper spiritual meaning is that the gnat takes precedence over the sinner in rank - as the Alter Rebbe goes on to explain:
This means that even the gnat which [as the Talmud states, consumes] [food] but does not excrete, [indicating a kelipah which is the height of selfishness - it does not give anything of itself], which is the very lowest form of kelipah, and is far removed from holiness, which characteristically gives of itself even to those far from it - [for holiness implies humility, which leads to kindness and to benevolence, while kelipah represents egocentricity and selfishness; now even the very lowest kelipah, symbolized by the gnat], takes precedence over the sinner in the order of descent of the Divine life-force from the Divine Will.
[This means that the kelipah symbolized by the gnat derives its life-force from a higher level of G-dliness than that from which the sinner is sustained].
And surely the other unclean creatures and even the ferocious beasts [are higher than the sinner]. All of these do not deviate from their Divinely intended purpose, but obey G-d's command. Although they cannot perceive it, [for the animal cannot perceive G-d's command], yet their "spirit" perceives it. [7] [I.e., the life-force animating them, which is aware of the Divine Will, does not permit them to act in violation of it].
As it is written: [8] "The fear and dread of you shall lie upon every beast of the earth," and as our Sages explain: [9] "A wild beast will never defy a human being unless he appears to it like an animal."
In fact, when confronting tzaddikim, from whose face the Divine image never departs, the evil beasts are humbled before them, as is stated in the Zohar concerning Daniel in the lions' den.
[Not only did the lions not harm him, but on the contrary they humbled themselves before him [10]. At any rate, what emerges from the above is that even the animals do not violate G-d's Will].
It is thus clear that he who sins and transgresses against G-d's Will even in a minor offense, is, at the time he commits it, completely removed from the Divine Holiness, meaning G-d's unity and oneness, even more so than all the unclean creatures, the vermin and the reptiles which derive their sustenance from the sitra achra and the kelipah of avodah zarah.
[All the aforesaid demonstrates how one's hidden love for G-d can enable him to overcome his desire to transgress any sin. When he considers that thereby he becomes separated from G-d even more than the unclean creatures, he will recoil from every sin just as he recoils from the thought of idolatry - because of his awareness that it represents an attack on his love of G-d and his faith in Him].
Notes:
- (Back to text) Bamidbar 5:12.
- (Back to text) Sotah 3a.
- (Back to text) Ch. 19.
- (Back to text) Sanhedrin 38a.
- (Back to text) Cf. Megillah 3a.
- (Back to text) Bereishit 9:2.
- (Back to text) Sanhedrin 38:b.
- (Back to text) Each of these two quotations is cited in support of one part of the Alter Rebbe's contention concerning the creatures' submission to G-d's Will:
The first, relating to "the fear and dread of man," proves that the creatures do not deviate from their mission in that they dare not defy any human being, not even a child (see Shabbat 151b: A day-old child need not be guarded from weasels and mice; not so the corpse of Og, the mighty king of Bashan).
The second, relating to Daniel in the lions' den, demonstrates that "their spirit sees," to the extent that they can discern whether the G-dly image rests upon one's face - in which case they actually humble themselves before him, or whether this image is absent - in which case they will merely not defy him, but will also not humble themselves before him.
(- Based on a note by the Rebbe Shlita.)
| Rambam - Sefer HaMitzvos As Divided for The Daily Learning Schedule Positive Mitzvot 191, 214; Negative Mitzvot 311, 58; Positive Mitzvah 221; Negative Mitzvot 263, 264
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Positive Mitzvah 191: Preparing for War
Deuteronomy 20:2 "And it shall be when you come near to the Battle the priest shall approach and speak to the people"The army base was very busy with activity.
An air raid on unfriendly territory was scheduled that night.
Arms were distributed, equipment was double checked, instructions were handed down and the soldiers were training in a mock attack.
Officers were marking targets on their maps and the plan was being finalized.
The Priest, is commanded to stand before the troops and prepare them for combat.
He encourages and inspires the soldiers to put their trust in HaShem and fight with courage.
He excuses weak and nervous soldiers from combat duty because they might spread fear and panic among the other soldiers.
The Torah also releases certain other soldiers for various reasons.
Introduction to Mitzvot 213 - 214, 216 - 220:
Jewish Marriage
It was the year 2448 after the creation of the world.A grand wedding was taking place around a mountain in the Sinai desert.
Everyone had heard the engagement announcement and many had witnessed the "shower" of gifts and special attention given to the bride to be.
All were excited and anxious about the upcoming event.
The Shofar was blowing the wedding tune, the skies themselves "flashed" with lightening, as if taking pictures, and a heavenly fire accompanied the bridegroom to the chuppah.
It was Matan Torah - the giving of the Torah.
HaShem, the bridegroom, was joined by the bride, the Jewish nation, united by the wedding ring, the Torah, that was being presented to them.
This holy union serves as a model for all Jewish marriages throughout the generations.
At that time, HaShem instituted laws and rules (expressed by the Mitzvot 213 - 214, 216 - 220 ) that enable every Jewish marriage to reflect that original sacred bond.
Positive Mitzvah 214: A Newly Married Couple
Deuteronomy 24:5 "He shall be free at home one year and shall cheer his wife whom he has taken"Shimi moved into a new neighborhood.
He had left his old friends and now had to make new ones.
His mother suggested that he invite one of the neighborhood children to play with him.
"But I hardly know him!" Shimi complained.
"Well," coaxed his mother, "if you invite him to play you'll share each other's company. The more time you spend together, the better you'll get to know one another and become good friends."
A newly married couple needs time to get used to one another.
The Torah commands that the husband remain at home during the first year.
He should not set out on long journeys. He is excused from certain military service.
He should not take upon himself responsibilities that will call him away from home for lengthy periods (see Negative Mitzvah 311). He is to spend much time at home, sharing his wife's company.
In this way, he will bring joy to his home.
Negative Mitzvah 311: It is forbidden to assign military service or any other duties to a bridegroom in his first year of marriage
Deuteronomy 24:5 "Neither shall he be charged with any business"The Torah tells us that a bridegroom must be excused from the army during the first year of his marriage.
He should be free to concentrate upon setting up his home and creating a pleasant atmosphere for his new wife. (See Positive Mitzvah 214).
We are cautioned not to assign any military service or any other duties to him during this first year of his marriage.
Negative Mitzvah 58: You shall not fear during a time of war
Deuteronomy 7:21 "You shall not be terrified by them"When a Jewish soldier is called up to the battlefront, he should trust in HaShem. He should realize that he is fighting for the sake of the Master of the Universe.
The Jewish soldier is commanded not to fear the enemy. He must gather all his courage and rely on HaShem to protect him.
Whoever retreats from the enemy because of fear violates this Negative Mitzvah.
Positive Mitzvah 221: Women Captives of War
Deuteronomy 21:11 "And you see among the captives a beautiful woman"This Positive Mitzvah concerns the laws which apply if a soldier desires to marry a non-Jewish woman captured in war.
Negative Mitzvah 263: It is forbidden to sell an unwanted woman- captive of war
Deuteronomy 21:14 "You shall not sell her for money"This Negative Mitzvah applies to a specific situation which may occur during wartime.
If a Jewish soldier sees a woman among the captives of a non-Jewish city and wants to marry her, he must follow the Torah's instructions for doing so (see Positive Mitzvah 221).
If he later decides not to marry her, he is forbidden to sell her as a servant.
Negative Mitzvah 264: It is forbidden to take the woman-captive as a servant
Deuteronomy 21:14 "You shall not treat her as a slave"In regard to the woman captive (see above Negative Mitzvah 263), the soldier is also not allowed to take such a captive and make her his maidservant.
A rebbe knows his chassidim as one knows his own eyes and ears and fingers and toes. A chassid feels his rebbe as one feels the beating of his own heart.
------------------ After the Rebbe's wife, Rebbetzin Chaya Mushka, daughter of the previous rebbe of Lubavitch, Rabbi Yosef Yitzchaak Schneersohn, passed on, the Rebbe began to spend more and more time at the "ohel"-- the burial site of the previous Rebbe. The Rebbe would stand there for many hours, with an almost empty stomach, reading people's letters to him and saying psalms.
On the 28th of Nisan, 5751 (1991), the Rebbe returned from the ohel, said the evening prayers, and began to speak to the crowd, In the midst of his talk, completely unexpectedly, came the following words:
"...As we are talking about the geula so much at this time, a disturbing question arises: How is it possible that, despite everything, we have not yet achieved the advent of Moshiach? This is entirely beyond comprehension!
And another distressing issue: Many Jews are gathered together, and at such an opportune time for the geula -- and nevertheless they do not storm the gates and demand Moshiach immediately! It is not inconceivable to them that, G-d forbid, Moshiach may not come tonight...or tomorrow...or the next day -- G-d forbid!
Even when they do cry out, singing and shouting, "How much longer?!", they do this only because they have been told to do so. But if they would mean it and cry out truthfully, there is no doubt Moshiach would already have come!
What more can I do so that all the Jewish People should cry out sincerely and thereby make Moshiach real? After all that I have done, nothing has helped. And the proof: We are still in exile. And most important, in an inner spiritual exile.
The only thing I am able to do is hand the matter over to you. Do everything you can -- in a way of the "Lights of Tohu", but into the "Vessels of Tikun" -- to bring Moshiach into our reality immediately.
May it be His will that, eventually, there will be ten Jews that will stubbornly resolve to wrestle and demand of G-d -- and certainly they shall succeed -- to bring the immediate redemption, as it is written, "...for they are a stiff necked people and so You shall pardon our sins and our wrongdoings and make us Your possession."
So I have done my part. From this point on, do whatever you can. And may it be His will that there will be one of you, or two, or three, that will come up with a suggestion of what to do and how to do it. And especially -- and this is the main thing -- that you should actually accomplish it and bring the true and complete geula immediately, right now, and out of joy and a good heart.
After the Rebbe spoke these words, a great spirit of inspiration swept through Lubavitch. For the next eleven months the Rebbe spoke every week on the topic of Moshiach and encouraged every person to study whatever he or she could about the geula, and to do whatever could be done to publicize the matter.
After eleven months, the Rebbe cleared his desk, went to the ohel, and fell there from a major stroke. Although unable to speak more than a few words, he continued providing guidance and counsel from his bed and armchair. Two years later to that very same day, the Rebbe suffered another stroke. Three months and a few days afterwards, the Rebbe passed on.
* The Rebbe believed in our orphaned, post-holocaust generation. We won't let him down.
"So I have done my part. From this point on, do whatever you can."
From: Bringing Heaven Down to Earth by Tzvi Freeman - tzvif@aol.com
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