Torah

Hayom Yom

A thought for every day of the Hebrew year, from the Rebbe’s book. It is the same entry every year, on the same Hebrew date.

Monday, January 4, 2027

25 Tevet 5787

From my father's sichot: Exodus from Egypt means leaving limitations and bounds, and Chassidus is to enable man to leave the restrictions of the material world.

There is a difference: The Egyptian Exodus means shattering and then departure, which is why they went away from Egypt. The Chassidic exodus means purification and correction, stepping out of worldly limitations and bounds while remaining in the world. This means, while functioning within the world we must transcend its limitations. We are to remove the limitations and bounds, and perceive the truth - that the world per se is truly good, since, after all, the natural world is what G‑d intended. This is attained through the avoda of Chassidus.[1]

Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.

When society and environment ("world" in chassidic usage) conflict with Torah, there may be a reaction of withdrawal from "world" and its affairs. Extreme monastic withdrawal is rejected by Torah. Chassidus advocates being "within world," involvement in the normal routines of family and occupation for example, but refusing subservience to the values and principles of "world." The Jew's values are to be Torah's while he functions in the marketplace or laboratory. He utilizes the opportunities and challenges of "world" to subordinate and use worldly affairs for Torah ideals, values and goals. He will do this intellectually when confronting concepts that appear not to be consonant with Torah, and also by observing mitzvot in inhospitable circumstances. While functioning in this environment he is apart from it, refusing to be dominated or intimidated by it.

Footnotes

When society and environment ("world" in chassidic usage) conflict with Torah, there may be a reaction of withdrawal from "world" and its affairs. Extreme monastic withdrawal is rejected by Torah. Chassidus advocates being "within world," involvement in the normal routines of family and occupation for example, but refusing subservience to the values and principles of "world." The Jew's values are to be Torah's while he functions in the marketplace or laboratory. He utilizes the opportunities and challenges of "world" to subordinate and use worldly affairs for Torah ideals, values and goals. He will do this intellectually when confronting concepts that appear not to be consonant with Torah, and also by observing mitzvot in inhospitable circumstances. While functioning in this environment he is apart from it, refusing to be dominated or intimidated by it.

משיחות אאמו"ר [אדוני אבי מורי ורבי]: יציאת מצרים איז דער ארויסגעהן פון מצרים וגבולים, און חסידות איז אויף ארויסגעהן פון די מצרים און גבולים פון וועלט.עס איז פאראן א הפרש: יצי"מ [יציאת מצרים] איז א ענין פון שבירה און עזיבה, דערפאר איז מען אוועק פון מצרים. יצי"מ פון חסידות איז בירור און תקון, יציאה פון מצרים און גבולים פון וועלט אבער אין וועלט. ד. ה. [דאס הייסט] זייענדיג אין וועלט באדארפען זיין אין א יציאה פון מיצר וגבול פון וועלט. אראפנעהמען דעם מיצר וגבול און דערהערען דעם אמת, אז וועלט אליין איז באמת גוט, ווייל דאס איז דאך רצונו יתברך, איז דאס דורך עבודה פון חסידות.

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Hayom Yom, compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory. Text from chabad.org.

Monday, January 4, 2027

25 Tevet 5787

From my father's sichot: Exodus from Egypt means leaving limitations and bounds, and Chassidus is to enable man to leave the restrictions of the material world.

Footnotes

When society and environment ("world" in chassidic usage) conflict with Torah, there may be a reaction of withdrawal from "world" and its affairs. Extreme monastic withdrawal is rejected by Torah. Chassidus advocates being "within world," involvement in the normal routines of family and occupation for example, but refusing subservience to the values and principles of "world." The Jew's values are to be Torah's while he functions in the marketplace or laboratory. He utilizes the opportunities and challenges of "world" to subordinate and use worldly affairs for Torah ideals, values and goals. He will do this intellectually when confronting concepts that appear not to be consonant with Torah, and also by observing mitzvot in inhospitable circumstances. While functioning in this environment he is apart from it, refusing to be dominated or intimidated by it.