Saturday, February 11, 2017

Friday, the 14th of Shevat, 5777

Sefirot Combination (Cycles of Seven Weeks):

3rd day of Week 20 and the 38th day of the cycle of Tiferet (Balance/Beauty), Tiferet shebeYesod shebeTiferet, Balance/Beauty within Foundation within Balance/Beauty.

Alef-Bet/Psalms (Cycles of 22 days):

4th day of the 7th cycle. Dalet within Mem and Nun:

Psalm 145:

Generation to generation will praise Your works, and they will recite Your mighty deeds.

דּוֹר לְדוֹר יְשַׁבַּח מַעֲשֶׂיךָ וּגְבוּרֹתֶיךָ יַגִּידוּ

Psalm 119:

I clung to Your testimonies; O Lord; put me not to shame.

דָּבַקְתִּי בְעֵדְו‍ֹתֶיךָ יְהֹוָה אַל תְּבִישֵׁנִי:


I have heard the complaints of the children of Israel. Speak to them, saying, In the afternoon you shall eat meat, and in the morning you shall be sated with bread, and you shall know that I am the Lord, your God.


And Moses said to Aaron, Take one jug and put there an omerful of manna, and deposit it before the Lord to be preserved for your generations. As the Lord had commanded Moses, Aaron deposited it before the testimony to be preserved.


11. All kings will bow to him, all nations will serve him;
12. for he rescues the needy one who cries out, the poor one who has no one to help him.
13. He pities the impoverished and needy, and saves the souls of the destitute.
14. He redeems their soul from deception and violence, and their blood is precious in his eyes.
15. He revives [the poor], and gives him of the gold of Sheba; and so [the poor] pray for him always, and bless him all day.
16. May there be abundant grain in the land, upon the mountaintops; may its fruit rustle like the [cedars of] Lebanon, and may [people] blossom from the city like the grass of the earth.
17. May his name endure forever; may his name be magnified as long as the sun [shines]. And all nations will bless themselves by him, they will praise him.

Although the kelipot are called avodah zarah, idolatry, which is a denial of G‑d, yet they refer to Him as “the G‑d of gods,” indicating that they do not deny Him completely.

They cannot violate G‑d’s Will, for they know and perceive that He is their life and sustenance, since they derive their nurture from the “hindermost aspect” of the Divine Will which encompasses them.


Why did our Sages make such an ordinance with regard to movable property? This is a decree, enacted lest a purchaser pay for an article and before he takes possession of it, it be destroyed by factors beyond his control - e.g., a fire breaks out and burns it, or thieves come and take it. If the article is considered as in the possession of the purchaser, the seller may hesitate and not endeavor to save it.
For this reason, our Sages ordained that the article remain within the possession of the seller, so that he will attempt to save it. For if it is destroyed, he is obligated to pay.

Hayom Yom:

Our Holy forebears, the Rebbe'im through the generations, appealed to G‑d and evoked Divine compassion toward their Chassidim, those bound to them. This was not all; they also had an avoda of bringing their Chassidim to mind, inwardly, pondering their affection and attachment to the Rebbe, reciprocating that affection and attachment. Bringing someone to mind has the effect of arousing that person's innermost powers. We see that when one looks deeply and intently at another he will turn around and return the glance, because the penetrating gaze awakens the core of the soul. Thought has the same effect.

Daf Yomi:

 The mishna teaches that one who digs a pit must distance it three handbreadths from another’s property and plaster it with lime. A dilemma was raised before the Sages: What is the precise wording of the mishna? Did we learn: And plasters with lime, meaning that the walls must be plastered with lime in addition to distancing the pit three handbreadths, or perhaps we learned: Or plasters with lime, i.e., one may plaster the walls with lime instead of digging the pit at a distance of three handbreadths.


מי שנדר בנזיר ונשאל לחכם ואסר לו ב"ש אומרים מונה משעה ששאל ובית הלל אומרים [מונה] משעה שנדר נשאל לחכם והתיר לו אלו ואלו מודים שאם היתה לו בהמה מופרשת [תרעה] בעדר זו טעות טעה נחום איש המדי כשפתחו בנדר.

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