the daily study of tanya - Shturem

ונייח
Weekly Torah Study
New!
Chumash Rashi
Margolin Edition - Feldheim
See page 31
THE WEEK OF
SHIMCHAS TORAH
PARSHAS BEREISHIS
October 16 - 22, 2011
98
לש עובש
הרות תחמש
תישארב תשרפ
ב"עשת'ה ירשת ד"כ - ח"י

,שממ תושפנב עגונ םויו םוי לכב הרותה דומיל
,ותיב ינב תושפנב םג םא יכ ,דמולה שפנב דבל אל
םימש תאריו הרות ריוא אוה תיבה ריוא זאש
Torah study every day is crucial to life itself.
This applies not only to the soul of the one studying,
but also to the souls of his family.
For then (through Torah study) the atmosphere of the home
becomes an atmosphere of Torah and piety.
(ןושח ‘ד – םוי םויה) – Hayom Yom, Cheshvan 4
ונייח CHAYENU
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We thank our participating publishers for sharing the following material:
Feldheim Publishers – Chumash with Rashi & Haftorah
Kehot Publication Society – Tanya, HaYom-Yom, Rebbe Responsa, Chassidus & Geulah
Moznaim Publishing Co. – Rambam׳s Mishneh Torah
Sichos In English – Sefer HaMitzvos, Halacha, Chasidic Story & Pirkei Avos
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ונייח Chayenu
THE WEEK OF
SHIMCHAS TORAH
PARSHAS BEREISHIS
October 16 - 22, 2011
ה׳׳ב
Vol. 4, No. 4
לש עובש
Dedicated to our Family
By Anonymous
TABLE OF CONTENTS:
הרות תחמש
תישארב תשרפ
ב"עשת'ה ירשת ד"כ - ח"י
Chumash with Rashi. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5
Tanya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 95
Rambam – One Chapter. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 113
Rambam – Sefer HaMitzvos . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 150
HaYom-Yom. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 154
Parsha Insights. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 159
Geulah Study . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 165
Chassidus . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 168
Rebbe Responsa. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 174
Teffilah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 177
Moadim - Shemini Atzeres / Simchas Torah. . . . . . . . . . . . . . . . 180
Chassidic Story . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 183

THE DAILY STUDY OF CHUMASH WITH RASHI
The custom of studying a daily portion of Chumash from the weekly Sedra dates back
hundreds of years.
The Ba’al HaTanya & Shulchan Aruch, Rabbi Schneur Zalman of Liadi instituted
the practice of studying the weekly Sedra - accompanied by Rashi’s commentary
- one portion per day.
- Hayom Yom
“Rashi’s commentary on Chumash is the ‘wine’ of Torah. It unlocks one's heart
and reveals one's innate and elemental love and awe [of G-d]”.
- Ba’al HaTanya V’Shulchan Aruch, The Alter Rebbe
The Alter Rebbe once announced “One ought to live with the times!” Chassidim
were puzzled by the meaning of these words. Later, it was explained, that this
means, not only to study the weekly Parsha, but to live with it, incorporating its
lessons into our own life as a personal experience.
- Hayom Yom
“One ought to be scrupulous about the observance of studying a portion of
Chumash with Rashi’s commentary each day (Sunday until Sheini, Monday until
Shlishi, etc.). This affects him, his children and grandchildren.”
- The Previous Lubavitcher Rebbe, Rabbi Yosef Yitzchok
"Studying a parshah of Chumash every day with the commentary of Rashi activates
the light in the soul and the revelation of the soul - which is a glow of the
revelation of Mashiach."
“This custom is not only for Chassidim, but for all Jews.”
- Kovetz Lubavitch
- The Previous Lubavitcher Rebbe, Rabbi Yosef Yitzchok
The Sha’ar HaMitzvos writes that the holy Arizal would study the portion of the
week’s Sedra each day after Shachris, while wearing Talis & Tefillin.
The Lubavitcher Rebbe ע"יז - in his letters to Jews of all persuasions and often
in response to requests for blessings regarding wellbeing - continuously urges
the daily study of Chumash with Rashi (as part of ‘Chitas’: the daily study of
Chumash, Tehillim & Tanya) and emphasizes the tremendous fringe benefit this
brings in all areas of one’s life, serving as a broad conduit for Divine countenance.

שמוח Chumash
י״שר שוריפ
DAILY
with Rashi
NEW CHUMASH – SEE PAGE 31
Note: The study schedule for Chumash this week follows the Diaspora Holiday schedule,
where Simchas Torah is on Friday. In Eretz Yisroel (Israel) it is as follows: Thursday – one
completes V’zos HaBeracha (from 5th portion until the end), and studies Bereishis until end
of 5th portion. Friday – the 6th portion and Shabbos – the 7th.
- THE MARGOLIN EDITION -
Chumash translated by Rabbi Binyomin Moore
Rashi Elucidation by Rabbi Kalman Michoel Moore
Published by Feldheim Publishers
Available for purchase at Feldheim.com
© All Rights Reserved

Chumash: Friday
31 | Chayenu: Bereishis, 5772 The Margolin Edition

© By Feldheim Publishers
Chumash: Haftorah Bereishis
October 16 - 22, 2011 | 90

93 | Chayenu: Bereishis, 5772
:בֹקֲעַי תַּל ִה ְק ה ָׁשָרֹומ ה ֶׁשֹמ ּונָל הָּו ִצ הָרֹו ּת
“The Torah that Moshe commanded us is the heritage of the
Congregation of Yaakov.” (33:4)
QUESTION: How can we reconcile our pasuk with Rabbi Yosi’s statement
(Avot 2:12) “Prepare yourselves for the study of Torah ‘she’einah yerushah
lach’ — for it does not come to you through inheritance”?
ANSWER: Torah is indeed the inheritance of the Jewish community at
large; however, this does not apply to the individual. He cannot rely on the
Torah’s inherited dimension, but must study diligently and make every effort
to acquire Torah knowledge.
The Gemara (Berachot 57a) says, “Read not ‘morashah’ — ‘inheritance’ —
but ‘me’orasah’ — ‘betrothed,’ “ — meaning that the Jewish people and the
Torah are betrothed to each other like a bride and groom. What was the
intent of the sages in changing the word?
A chatan and kallah during the period of eirusin — betrothal — experience
the highest degree of love. It is for this reason that when King Shlomo in
Song of Songs portrays the Hashem’s love for the Jewish people, he describes
it as the love between a chatan and kallah anticipating their marriage.
Perhaps our sages were puzzled by the contradiction between our pasuk
and the statement in Pirkei Avot. Therefore, they said, “Read not ‘morashah’
— ‘inheritance’ — because Torah is not an inheritance. Read ‘me’orasah’ —
‘betrothed’ “ — and the Torah is telling us that the inherent infinite love that
each and every Jew has for Torah motivating him to be ready to give his life
for it, is a quality which is an inheritance of the Jewish people and instilled
in the heart of every Jew.
______________________________________
An Excerpt from “Vedibarta Bam”
By Rabbi Moshe Bogomilsky
Published & Copyright by Sichos In English

THE DAILY STUDY OF TANYA
• Tanya is the ‘Bible’ of Chasidic thought system & way of life.
It was written by The Alter Rebbe, Rabbi Shneur Zalman of Liadi, the founder of
Chabad Chasidus (and successor to the Baal–Shem–Tov & Mezritcher Maggid),
to serve as the primary reference book for one’s Divine service, outlining the
spiritual roadmap of life, based on Jewish Mysticism.
• Twenty years of writing, editing and fine–tuning, by the Alter Rebbe, went into
composing Tanya, with every single word and even letter being carefully weighed
and scrutinized.
• Tanya has five sections:
1. Likkutei Amarim – which deals primarily with man’s internal struggle
between his two souls, divine & animal, and guides one in the mastery
of this struggle.
2. Sha’ar HaYichud V’haEmunah – A study on the unity of G–d.
3. Iggeres HaTeshuvah – A Halachic/Mystic analysis of repentance.
4. Iggeres HaKodesh – A collection of letters/essays, elaborating a variety
of passages of Torah, illuminating them with a spiritual interpretation.
5. Kuntres Acharon – Final appendixes of a similar nature.
• The name “Tanya” אינת (besides being the opening word), when rearranged
spells ןתיא (“Eitan”), which is a reference to the Essence of the Soul, its power and
strength. Studying or reading Tanya is said to elicit that core Essence.
• 53 Epistles of Tanya (the Likkutei Amarim section), correspond to the 53 Torah
portions of the year.
• The daily study of Tanya was instituted by the previous Lubavitcher Rebbe, Rabbi
Yosef Yitzchak Schneersohn, of blessed memory, in the year 5703/1943, and has
been immensely encouraged by the Rebbe, as a study for all Jews. (The annual cycle
begins on the 19 th of Kislev, the “Rosh Hashanah” for Chasidus, and the anniversary of
the liberation of the author from Czarist prison, after suffering oppression due to his
revolutionary approach of teaching and spreading the Inner Torah.)
• In 1984 / 5744, The Lubavitcher Rebbe launched a campaign to print Tanya in every
major city in the world. To date, over 5500 editions of Tanya have been printed, and it
has been translated into over 7 languages.

אינת Tanya DAILY
Thank you to Rabbi Chaim Dalfin
who introduced us to the wonders of Tanya.
- Eliezer and Dee Slavutin
98
THE LINEAR TANYA PROJECT
For the very first time, we are launching the Hebrew–English Linear Tanya.
While maintaining the original sacred text of Tanya, we have also included a Hebrew text with
vowels, geared for the beginner, as an aid to study and master the Hebrew text.
We are confident that this revolutionary approach will greatly enhance the study of this classic
work and further disseminate the teachings of Chassidus in ways which were previously
inaccessible.
This project is a collaborative effort between Kehot Publication Society and Chayenu.
Tanya is the exclusive property and copyright of Kehot Publication Society.
Chayenu is ever–grateful to Kehot for affording us the privilege of this precious endeavor.
The Tanya is a profound philosophical work and requires in–depth elaboration and extensive
commentary. Due to the nature of Chayenu’s weekly publication, we have only included a most
basic translation in our booklet. The translation of this part of Tanya is by Rabbi Nissen Mindel, with
inclusions from The Lessons–In–Tanya translation by Rabbis Levi and Sholom Wineberg.
For a more comprehensive study, we encourage you to consider purchasing “Lessons in Tanya”
from Kehot, or other similar works – such as the acclaimed audio series "A Tale of Two Souls" by
Rabbi YY Jacobson" – which elucidate the text with increased clarity.
Note: The Hebrew linear text (with vowels) has been edited to include corrections based on ןוקיתה חול
and רשפא ךרדב םינוקיתו תורעה (the latter are marked with footnotes).
Kehot Publication Society
718.778.0226
www.kehot.com

Tanya: Sunday-Monday
October 16 - 22, 2011 | 96
ירשת ח"י
ירשת ט"י

Tanya: Sunday IGERES HAKODESH, Epistle twenty three
Sunday, 18 Tishrei
101 | Chayenu: Bereishis, 5772
ירשת ח"י ןושאר םוי
The Flow
This letter discusses the meaning of The Shechina’s in-dwelling, and the appropriate
behavior in the presence of The Shechina.
Previously, a distinction was made between the expression, that amidst a quorum
(Minyan) of ten, “the Shechina resides” and the statement that “even an individual who studies
Torah is rewarded”.
In today’s lesson: The reward for toiling in Torah is the Divine light that radiates within the
soul which studies it.
The difference between causing an indwelling
and the allotment of a reward
is understood to those who discern knowledge.
For the “allotment of a reward” is
when G-d irradiates “the soul that seeks Him”
with the light of Torah,
which is truly the wrapping of His garment
— wherefore the Torah is called “light”,
as it is written:
“He wraps (Himself in) light, as (with) a garment.”
But because the soul is limited and finite
in all its powers,
therefore, the light of G-d that radiates in it
is also limited, contracted,
and vests itself in (the soul).
That is why
the heart of those who seek the Lord is deeply moved
at the time of prayer, or the like.
For their heart rejoices in Him
and exults “Even with exultation and song,”
and their soul delights in the pleasantness of the Lord
and His light
as it becomes revealed
throught the covering in which He garbs (Himself)
—the Torah;
“And His arrow comes forth like lightning.”
This is the allotment of the reward for Torah,
which is always fixed in the soul that labors in it.
ה ָא ָר ְׁש ַה ןיֵּב ֶׁש ׁש ֵר ְפ ֶה ַהְו
רָכ ָׂש תּועי ִב ְק ִל
:עָּד ַמ יֵני ִב ְמ ִל ןָבּומ
אּוה רָכ ָׂש ת ַעי ִב ְק ,י ִּכ
,”ּוּנ ֶׁש ְרְד ִּת ׁש ֶפֶנ ְל“ ’ה רי ִא ֵּמ ֶׁש –
, ות ֹ ָר וֹ ּת רואְּב ֹ
,ׁש ָּמ ַמ וׁשּוב ֹ ְל ה ֵט ֲע ַמ אּוה ֶׁש
,”רוא“ ֹ ה ָר וֹ ּת ַה תא ֵר ְקִנ ןֵכ ָלְו
:ר ַמ ֱאֶּנ ֶׁש
,”ה ָמ ְל שַּכ ַּׂ רוא ֹ ה ֶט וע“ ֹ
תי ִלְכ ַתְו לּובְּג ת ַל ֲעַּב אי ִה ׁש ֶפֶּנ ַהְו
, ָהי ֶת וחֹּכ ֹ לָכְּב
ּהָּב רי ִא ֵּמ ַה ’ה רוא ֹ םַּג ןֵכ ָל
,ם ָצ ְמּוצ ְמ ,י ִלּובְּג אּוה
, ּהָכ ותְּב ֹ ׁשֵּב ַל ְת ִמּו
ןֵּכ ל ַעְו
’ה י ֵׁש ְּקַב ְמ ב ֵל ל ֵע ָּפ ְתִי
, ּהָּב א ֵצ וּיַכְו ֹ הּל ָ ִפ ְּת ַה ת ַע ְׁשִּב
,םָּב ִל ח ַמ ְׂשִי וב ֹ י ִּכ
,”ןֵּנ ַרְו ת ַליִּג ף ַא“ לֵגָיְו
’ה ם ַע ונְּב ֹ ם ָׁש ְפַנ גֵּנ ַע ְת ִתְו
, ור ֹ ואְו ֹ ]’ה ל ַע :ר ֵח ַא ח ַס ונ[ ֹ
ות ֹ ולָּג ֹ ִהְּב
וׁשּוב ֹ ְל ה ֵט ֲע ַּמ ִמ
,ה ָר וֹ ּת ַה אי ִה ֶׁש
, וּצ ֹ ִח ק ָרָּבַכ א ָצָיְו
,ה ָר וֹ ּת ַה רַכ ְׂש ת ַעי ִב ְק אי ִה וזְו ֹ
. ּהָּב ה ָל ֵמ ַע ׁש ֶפֶנְּב די ִמ ָּת ה ָעּוב ְּק ַה

IGERES HAKODESH, Epistle twenty five
in the materiality of this world
and dispensing to the nations
wealth and honor, and all physical pleasures.
Jews, however,
elicit (sustenance) from the aspect of the Supernal Face,
as it is written:
“May the Lord cause His Face to radiate unto you,”
in each one according to the root of his soul,
up to the most elevated of levels.
The Traveller’s Prayer - ךרדה תליפת
Tanya: Shabbos
,הֶּז ַה-ם ָל וע ֹ תּוּי ִר ְמ ָחְּב
תוֹ ּמּוא ָל ת ַע ַּפ ְׁש ַמּו
.םיִּי ִמ ְׁשַּג םיִגּונ ֲע ַּת לָכְו דובָכְו ֹ ר ֶׁש וע ֹ
,ל ֵא ָר ְׂשִי ןֵּכ-ןי ֵא ש-ה ֶּׁ ַמ
,םיִנוי ֹ ְל ֶע ָה םיִנ ָּפ תַני ִחְּב ִמ םי ִקְנ וי ֹ
:בּותָּכ ֶׁש ומְּכ ֹ
,” ָ ךי ֶל ֵא ויָנ ָּפ ’ה ר ֵאָי“
ות ֹ ָמ ְׁשִנ ׁש ֶרֹׁש י ִפ ְל ד ָח ֶאְו ד ָח ֶא לָּכ
:תול ֹ ֲע ַּמ ַה םּור ד ַע
ּונ ֵדי ִע ְצ ַתְו .םֹול ָׁש ְל ּונֵכי ִלֹו ּת ֶׁש .ּוני ֵתֹובֲא י ֵהֹל-אֵו ּוני ֵהֹל-ֱא ָי-ְי ָךיֶנ ָפ ְל ִמ ןֹוצָר י ִהְי
ה ָח ְמ ׂש ִ ְלּו םיִּי ַח ְל ּונ ֵצ ְפ ֶח זֹוח ְמ ִל ּונ ֵעי ִּג ַתְו .םֹול ָׁש ְל ּונֵכ ְמ ְס ִתְו .םֹול ָׁש ְל ּונֵכי ִר ְד ַתְו .םֹול ָׁש ְל
בֵיֹוא-לָּכ ףַּכ ִמ ּונֵלי ִצ ַתְו .)םֹול ָׁש ְל ּונֵריִזֲח ַתְו:רמוא דימ רוזחל ותעד םאו( .םֹול ָׁש ְלּו
חַל ְׁש ִתְו .םָלֹועָל תֹוא ָבּו תֹו ׁש ְּגַר ְת ִּמ ַה תֹוּיִנ ָע ְרֻּפ לָּכ ִמּו .ךֶר ֶּד ַּב תֹועָר תֹוּי ַחְו םי ִט ְס ִלְו בֵרֹואְו
לָכ יֵני ֵע ְבּו ָךיֶני ֵע ְּב םי ִמֲחַר ְלּו ד ֶס ֶח ְלּו ן ֵח ְל )דיחי ’לב( ּיִנֵנ ְּת ִתְו .ּוני ֵדָי ה ֵׂשֲע ַמ לָכ ְּב הָכָר ְּב
:ה ֶּפ לָּכ תַל ִפ ְּת ַע ֵמֹו ׁש ה ָּת ַא י ִּכ .ּוני ֵתָּל ִפ ְּת לֹוק ע ַמ ְׁש ִתְו .םי ִבֹוט םי ִד ָסֲח ּונֵל ְמ ְג ִתְו .ּוני ֵאֹור
הָל ִפ ְּת ַע ֵמֹו ׁש ָי-ְי ה ָּת ַא ְך ּו ר ָּב
Translation:
May it be Your will, G-d, our G-d and the G-d of our fathers, that You should lead
us in peace and direct our steps in peace, and guide us in peace, and support us in
peace, and cause us to reach our destination in life, joy, and peace (If one intends to
return immediately, one adds: and return us in peace). Save us from every enemy
and ambush, from robbers and wild beasts on the trip, and from all kinds of punishments
that rage and come to the world. May You confer blessing upon the work of
our hands and grant me grace, kindness, and mercy in Your eyes and in the eyes of all
who see us, and bestow upon us abundant kindness and hearken to the voice of our
prayer, for You hear the prayers of all. Blessed are You G-d, who hearkens to prayer.
October 16 - 22, 2011 | 110

םויל םיקרפ השלש לגעמל רועיש הרומ
ל”ז ם”במרהל הרות הנשמ דומיל לש
3-Chapters-Per-Day Study Schedule
For Daily Rambam Study*
יש ןערעד ןהכה לארשי 'ר א"טחלבי ןב לדנעמ םחנמ ת”הרה תמשנ יוליעל שדקומ
In everlasting loving memory of Rabbi Mendy Deren
Day
Sun
Date
18 Tishrei
Schedule
Sefer Tahara,
Hilchos Tum’as Meis,
Chapter 21-23.
רועיש
,הרהט רפס
,תמ תאמוט ’לה
.גכ-אכ קרפ
ךיראת
ירשת חי
םוי
א
Mon 19 Tishrei Sefer Tahara,
Hilchos Tum’as Meis,
Ch. 24-25.
Hilchos Parah Adumah,
,הרהט רפס
,תמ תאמוט 'לה
.הכ-דכ קרפ
ירשת טי ב
Ch. 1.
..המודא הרפ 'לה
.א קרפ .ולא םיקרפב
Tues 20 Tishrei Sefer Tahara,
Hilchos Parah Adumah,
Chapter 2-4.
,הרהט רפס
,המודא הרפ ’לה
.ד-ב קרפ
ירשת ב ג
Wed
Thurs
21 Tishrei
22 Tishrei
Sefer Tahara,
Hilchos Parah Adumah,
Chapter 5-7.
Sefer Tahara,
Hilchos Parah Adumah,
Chapter 8-10.
,הרהט רפס
,המודא הרפ ’לה
.ז-ה קרפ
,הרהט רפס
,המודא הרפ ’לה
.י-ח קרפ
ירשת אכ
ירשת בכ
ד
ה
Fri 23 Tishrei Sefer Tahara,
Hilchos Parah Adumah,
Chapter 11-13.
,הרהט רפס
,המודא הרפ ’לה
.גי-אי קרפ
ירשת גכ ו
Shab 24 Tishrei Sefer Tahara,
Hilchos Parah Adumah,
Ch. 14-15.
Hilchos Tzora’as,
,הרהט רפס
,המודא הרפ 'לה
.וט-די קרפ
ירשת דכ תבש
Chapter 1.
..תערצ 'לה
.א קרפ .ולא םיקרפב
*This cycle of Three-Chapters-Per-Day is the flagship study schedule of daily Rambam Study.
While Chayenu does not include it, we salute those who observe it.
For a comprehensive understanding of the various study cycles, refer to the Overview printed at the beginning
of the Rambam section.
111 | Chayenu: Bereishis, 5772

THE DAILY STUDY OF RAMBAM
The Daily Rambam Study Cycle is an institution of The Lubavitcher Rebbe ע״יז. Since its launch in 5744 (1984),
thousands of Jews around the world have adopted this practice. What follows is a brief overview of the advantage
of this unique daily Torah study.
Jewish Unity via Torah
1. Torah-Study, in general, unites a Jew with Hashem׳s Supreme Knowledge and Will in ״a wonderful
union, like which there is none other.״
2. Additionally, Torah unites Jews with one another.
3. Torah is eternal. Hence, the bond forged between Jews through Torah is also eternal.
4. This is enhanced when a number of Jews study the very same subject in Torah.
5. Especially, when this common subject is studied simultaneously.
6. The above-mentioned unity of Jews through Torah can be produced by learning any topic. However,
the ultimate unity is produced by learning something which in itself encompasses the entire Torah. In
this way, the subject matter itself is a unifying one.
Why RAMBAM?
Rambam׳s Mishneh Torah is unique in that it is the only book of Halacha that includes the entire Torah,
as Maimonides himself writes in the introduction, calling it ״a compendium of the entire Oral Torah.״
Hence the name: ״Mishneh Torah״ (Repetition of the Torah) for ״a person who first reads the Written Torah
and then this work will know from it the whole of the Oral Torah.״ And, he writes, it is written ״in plain
language and terse style, so that the entire Oral Torah might become systematically known to all.״
There is another important advantage to learning Mishneh Torah, namely learning Halacha, the laws of
the Torah – ״study which brings to deed״. In this regard, Mishneh Torah is unique. Unlike other halachic
works which omit certain laws, such as those which do not apply in exile (laws concerning the Beis
HaMikdosh), or those applicable to gentiles (The Seven Laws of Noah), Rambam׳s Mishneh Torah explains
all the halachos in Torah, including those relevant to the future redemption. Therefore, when a person
learns Mishneh Torah, he fulfills the mitzvah of studying and knowing all the Torah׳s laws.
There are 3 study cycles:
Study Cycles
1. Three chapters per day–completing all fourteen volumes in (less than) one year.
2. One chapter per day–completing the entire Mishneh Torah in three years.
3. Sefer HaMitzvos – also authored by Rambam as an introduction to Mishneh Torah – those mitzvos
which correspond to the three-chapters-per-day cycle, completing it in one year.
These options make it possible for everyone to participate in this collective unified effort, regardless of
level of knowledge. It is something that can be studied by all: Men, women & children.
While the three-chapters-per-day study cycle is the ultimate course to take, it is beyond the scope of our
publication. Chayenu focuses primarily on the one-chapter-per-day study cycle.
The Sefer Hamitzvos daily synopsis, though, does run parallel to the former course and albeit brief, allows
one to be alligned with the current theme of the most advanced cycle.
NOTE: The final Halachic ruling does not necessarily follow Rambam’s view. This study should not be regarded
as a reference for decisive action. For this, more recent Halachic works or Rabbinical counsel should be sought.

ם"במר
RambamDAILY
תוכזל
םייח-ןב הרשו ןועמש
םימשה ןמ וכרבתיש
דחי םג תוינחורו תוימשג בוט לכב
םהיצלח יאצוימ יתימא תחנו
The study schedule for Rambam - 3 chapters daily can be found on page 111
98
Translated by Rabbi Eliyahu Touger
Copyright by Moznaim Publishing Co. Reprinted with permission.
We have only included the text of Mishneh Torah.
The original translation includes many valuable footnotes and commentary.
For a comprehensive study, consider purchasing the full set
(or individual volumes) from the publisher:
Moznaim Publishing Co. 718.438.7680

ירשת ח‘‘י ,ןושאר םוי
Rambam: Sunday
Published by Moznaim Publishing October 16 - 22, 2011 | 114

Rambam: Sefer Mishpotim, Hilchos She’eilah Ufikodon
Sunday, October 16
115 | Chayenu Bereishis 5772 The Complete Hebrew-English Mishneh Torah

Rambam: Daily Sefer Hamitzvos
תווצמ
Rambam:
Sefer Hamitzvos
with Daily Synopsis
Dedicate this section
and assist the furtherance of Torah study worldwide!
Sefer HaMitzvos was written by the Rambam (Maimonides) as a prelude to his 14-volume Compendium
“Mishneh Torah”, which would detail the particulars of all 613 commandments. The purpose of this book was
to determine and establish which are the 613 commandments of the Torah, as there was some controversy
regarding this. In every Mitzvah, Rambam quotes the verse-source, and often clarifies the principles and
guidelines we follow to ascertain its inclusion.
This daily study cycle runs parallel to the 3-chapters-per-day cycle, and covers (briefly) all 613 Mitzvos in the
course of the year. The original was written in Arabic. It was translated to Hebrew by Rabbi Moses Ibn Tibon.
This new English translation is by Dayan Berel Bell of Montreal, and is published by Sichos in English.
Sunday, 18 Tishrei, 5772 – October 16, 2011*
❧ The 107th mitzvah is that we are commanded regarding the tumah conveyed
by a dead body. This mitzvah includes all the laws relating to tumas
meis.
Monday, 19 Tishrei, 5772 – October 17, 2011*
❧ The 107th mitzvah is Printed in the previous lesson.
❧ The 113th mitzvah is that we are commanded to prepare the red heifer to
have it ready for the procedure of purifying those who are tameh as a result
of tumas meis.
The source of this commandment is G‑d’s statement (exalted be He), “[A ritually
clean person shall gather up the cow’s ashes and...] it shall be a keepsake for the
congregation of the Jewish people.”
The details of this mitzvah are found in the tractate devoted to this subject, tractate
Parah.
October 16 - 22, 2011 | 150

----------------------- 98 ------------------------
ימוי םילהת רועיש
Daily Portion of Tehilim
ה”ע שטייד אדוי ןמלז ןב קחצי יול ת”הרה תמשנ יוליעל שדקומ
Day Date Chapters םיקרפ ךיראת םוי
Sunday 18 Tishrei 88-89 טפ-חפ ירשת חי דחא
Monday 19 Tishrei 90-96 וצ-צ ירשת טי ינש
Tuesday 20 Tishrei 97-103 גק-זצ ירשת כ ישילש
Wednesday 21 Tishrei 104-105 הק-דק ירשת אכ יעיבר
Thursday 22 Tishrei 106-107 זק-וק ירשת בכ ישימח
Friday 23 Tishrei 108-112 ביק-חק ירשת גכ יששה
Shabbos 24 Tishrei 113-118 חיק-גיק ירשת דכ שדוק תבש
“(With regard to) the recital of Tehillim (daily, after davening) ‑ there is no distinction (i.e. it applies
equally) between Shuls of ‘Anash’ (a reference to the Chabad Chassidic Fellowship) and to those who
follow the Ashkenazic or Polish nusach ‑ may G‑d be with them. On account of Ahavat Yisrael, love of
our fellow...and especially in view of the importance and inner purpose of saying Tehillim with a minyan,
which literally affects all of Israel, materially in “children, life and sustenance,” and spiritually ...we must
endeavor with every means possible that it become an established practice in every shul of every nusach.”
‑ From a letter of the Previous Rebbe, Rabbi Yosef Yitzchok
- Tehillim Corresponding to One's Age -
It is well known the custom which the Alter Rebbe received)...from his master, who in turn received it)"
from his master the Baal Shem Tov, to recite the chapter of Tehillim corresponding to one׳s age, after the
"...morning prayer (Shachris), prior to reciting the customary daily Tehillim
‑ From ׳Kovetz Michtavim׳ ‑ a selection of letters by
Rabbi Yosef Yitzchok Schneerson, regarding Saying Tehillim
----------------------- 98 ------------------------
October 16 - 22, 2011 | 152

דומיל Study
Weekly
HaYom-Yom 154
Parsha Insights 159
Geulah Study 165
Chassidus 168
Rebbe Responsa 174
Teffilah 177
Moadim
Shemini Atzeres & Simchas Torah 180
Chassidic Story 183

Study: HaYom-Yom
םוי םויה
HaYom-Yom
An anthology of aphorisms and customs,
arranged according to the days of the year
Compiled and arranged by The Lubavitcher Rebbe
from the talks and letters of The Previous Rebbe - in 5703, (1942)
Dedicated by Duddy & Chani Farkash & Family
To Strengthen Our Hiskashrus To The Rebbe ונירוד אישנ
Translated by Rabbi Yitzchok Meir Kagan of Michigan
Copyright by Kehot Publication Society; www.Kehot.com
Many thanks to Rabbi Velvel Karp of Oholei Torah for the nikkud
Sunday, 18 Tishrei, 5772 – October 16, 2011
ד"שת 'ה ס"מהוחד ב ,ירשת חי ןושאר םוי
.הב הלמע -ולק-...שרפההו :אינת .טפ-חפ :םילהת .י"שריפ םע הנושאר השרפ ,הכרב :שמוח .םירועיש
ת ַבי ֵּת םי ִר ְמֹוא .)ת ַח ַא ם ַע ַּפ( א”פ אָּל ֶא םי ִפי ִּק ַמ ןי ֵא ל ָב ַא , ַעי ִׁשֹו ּמ ַה ןֹוד ָא םַגְו ה ָמֹוח יִנֲא םֹוא םי ִר ְמֹוא
ר ָא ְּׁש ַה ְּב ,םָר לֹוק ְּב )רּו ּבי ִצ ַחי ִל ָּׁש ַה( ץ”שה םָר ְמֹוא ֶׁש תֹוּי ִתֹוא ָה ם ָתֹוא ְּב - ףֹוס ְּב ן ֵהְו ׁשאֹר ְּב ן ֵה ,”אָנֲע ַׁשֹוה“
.ת ַח ַא ם ַע ַּפ קַר םי ִר ְמֹוא
.”ע“ ֹוא ”ס“ תֹוא ֵמ םָר לֹוק ְּב לי ִח ְת ַה ְל ּוניֵג ָהְנ ִמ
.” ּת“ תֹוא ְּב םי ִמי ִל ְׁש ַמּו םֵל ָׁש ף ֵּקי ֶה תֹוׂשֲעַל םי ִקיְּי ַד ְמ
(Instructions for Hosha’anos:) Say both “Om ani choma [176] ” and “Adon hamoshia”,
but make only one circuit. Say the word “Hosha’ana” before and after those alphabetical
phrases which the chazan says aloud; [177] for the other phrases say hosha’ana only
once. [178]
Our custom is to start saying aloud with the letter samach or ayin.
One should be certain to make a complete circuit, ending with tav.
176 This paragraph is really for yesterday. Since on Shabbos we do not carry the Lulav or recite Hosha’anos, we
make it up today.
177 Responsively; i.e. the phrases beginning with the letter samach etc. - see next sentence in text
178 Before the phrase
October 16 - 22, 2011 | 154

Study: Parsha Insights
159 | Chayenu: Bereishis, 5772
השרפ
Parsha Insights
98
תוכזל
'יתב הרש תב הקבר
שממ דימו ףכית הבורקו המילש האופרל
In Honor of
Rivka Bas Sara Basya
May G-d grant her a complete and speedy recovery Now Mamosh
Excerpts from “The Divine Prism” • a newly published volume of Parsha Insights based on the
Lubavitcher Rebbe’s teachings • Translated from the Hebrew “Bi’urei HaChumash” by Rabbi Eli Touger And
Rabbi Sholom B. Wineberg • Published by Heichal Menachem • Available at www.Kehot.com
A PARTING BLESSING
ֹותֹומ יֵנ ְפ ִל ל ֵאָר ׂשִי ְ יֵנ ְּב ת ֶא םי ִהֹלֱא ָה ׁשי ִא ה ֶׁשמ ְךַר ֵּב ר ֶׁשֲא הָכָר ְּב ַה תאֹזְו
“This is the blessing with which Moses the man of G‑d blessed
the Children of Israel before his death.”
Deuteronomy 33:1
Certainly, Moses had blessed the Jewish people numerous times throughout his life.
For example, at the beginning of the Book of Deuteronomy, he told them: [176] “May
G-d the Lord of your fathers add to you….” Those blessings, however, were blessings
of immediate relevance and were intended to take effect immediately. The blessings
related in this Torah reading that were given to the tribes and to the Jewish people as
a whole were only to take effect at a later time. Therefore, it was not until the time immediately
before his death that Moses conveyed these blessings to the Jewish people.
176 . Deuteronomy 1:11.
(Sichos Shabbos Chol HaMoed Sukkos, 5726)

Study: Geulah
OVERVIEW
165 | Chayenu: Bereishis, 5772
הלואג
Geulah Study
תומשנ יוליעל
,והירמש ריאמ ןב הדוהי בוד ברה ,קחצי לארשי ןב 'ימחנ המלש ברה
יכדרמ םייח ןב בקעי םהרבא ברה ,יניס ןב ףסוי השמ ברה
ונילע ןגי םתוכז
תוכזל םיבוט םייחל לדביו
,אשאש הרש ןב לאונמע בקעי ברה
המילב תב עכאנ
המילש האופרל
Excerpts from “From Exile to Redemption”
Chassidic Teachings on the Future Redemption and the Coming of Mashiach
Compiled by Rabbi Alter Eliyahu Friedman • Translated by Uri Kaploun
Published and copyright by Sichos In English
In this section, we bring you themes relating to the Geulah (redemption) & Moshiach,
based on the weekly Parsha, culled from the teachings of our sages, both classic com‑
mentary as well as from the Chasidic masters.
The importance of learning the subjects of Moshiach and Geulah is something that has
risen to importance precisely in our generation, which the Rebbe has referred to count‑
less times as the “final generation of exile and the first generation of Geulah.”
In explaining the central role of learning these subjects, the Rebbe announced that “we
are standing at the end and completion of our deeds and our avodah, and at the be‑
ginning of the period of the collecting the reward, and as befits this there must be the
avodah as well in matters that are relevant to the days of Moshiach, beginning with the
study of the Torah in the subjects of Moshiach and Geulah.” (Parshas Ki Seitzei, 5751)
Not only is it fitting to learn these subjects, but the Rebbe explains that learning about
Moshiach and Geulah is the direct path to bringing Moshiach in actuality. “In order to
bring about the revelation and coming of Moshiach immediately – it is incumbent upon
every single Jew to increase in the learning of the Torah (especially) in the subjects of
Moshiach and Geulah.” (Parshas Tazria‑Metzora, 5751)

“And The Spirit Of Elokim Hovers Upon The Waters”
Study: Geulah
The Midrash says that the “Spirit of Elokim” is an allusion to Moshiach. That, at the
very outset of creation, there was already a (purpose of) Moshiach in place.
An explanation of this is that we find that Moshiach is also referred to as having ‘spirit’,
in the prophetic verse of Isaiah “The spirit of G-d will rest upon him”. Moshiach
is a reincarnation of Adam, regarding whom it says “and G-d blew into his nostrils
a living soul”, which Targum renders as “a spirit (with the ability of speech)”. So, we
find a parallel between Adam and Moshiach both being referred to as possessing this
G-dly spirit.
However, with regard to Moshiach, the prophet uses the expression “spirit of YHVH”
(G-d’s expression of infinitude and revelation, associate with Chesed), whereas with
the verse in our Parsha at the beginning of creation the spirit (which hovers above the
waters) is called “The spirit of Elokim” (the name associated with judgment, restraint
and concealment). How does this match up then?
The secret is, that when the Geulah comes, the Gevurah (attribute of severity and
restraint) will be sweetened and transformed to Chesed (kindness, revelation) and
even surpass it.
Hence, the spirit of Elokim mentioned here is the spirit of YHVH mentioned in Isaiah
regarding Moshiach.
Igra d’Kallah, on Midrash Rabbah, Bereishis
October 16 - 22, 2011 | 166

תודיסח
Chassidus
הרות יטוקל רפסמ רמאממ קלח
ןקזה ר"ומדא ק"כל
A synopsis of a Chasidic Discourse
From Likkutei Torah of The Alter Rebbe
תוכזל
'יחתש עזיור הנח תב ליכער
הבחרהו תחנ ךותמ תובוט םינשו םימי תוכיראלו המילש האופרל
Hebrew text reprinted with permission of Kehot Publication Society
English adaptation is reprinted with permission from www.likuteitorah.com
From a forthcoming volume in the series “Words of The Living G-d” • Published by Purity Press
Study: Chassidus
The verse, "It is not good for the man to be by himself; I will make him a helper as
his counterpart" is mystically interpreted as a reference to the Divine names "Havaye"
and "Elokim" and their respective roles in G-d's creation of the universe.
This also has a practical lesson to teach man in his worship of G-d, as alluded to in
the verse, "And Havaye Elokim made for Adam and for his wife garments of hide, and
clothed them."
THIS WEEK, having just celebrated (on the holiday of Simchas Torah) completion
of the yearly cycle of Torah readings and the beginning of a new cycle, we read in the
Torah the very first portion in Genesis, the portion called Bereishis, which tells of the
creation of the universe and of the life of the first man, Adam, and his descendants.
As with all of Scripture, each item in the Torah bears an infinite number of complimentary
interpretations on various levels of depth; from the verse that tells of G-d’s
decision to create Chava, the first woman, we may derive some insight into man’s role
in this physical world.
.ודגנכ רזע ול השעא ודבל םדאה תויה בוט אל
Regarding the creation of Chava (Eve) we read (Genesis 2:18) man being by himself is
not good; I [G-d] shall make for him a helper as his counterpart. The reason for this is
that it would have been for some reason unsatisfactory to G-d if man alone were put
October 16 - 22, 2011 | 168

Study: Rebbe Responsa
שדוק-תורגא
Rebbe Responsa
98
Dedicated anonymously in honor of the great work of
Rabbi Yanky Majesky of Chabad in North Orlando
Special thanks to chabad.org for granting us permission to include the following letters.
For more, please visit www.theRebbe.org.
In the summer of 1975, an encounter took place between Rabbi F.R., a Lubavitcher chas‑
sid, and Mr. A.P., a “modernized” American Jew. Rabbi R. was seeking to influence
Mr. P. toward a greater commitment to Torah observance, which the latter dismissed
as “archaic” and dismally outdated. In the course of the conversation, Mr. P. said, “Are
you telling me that every law and practice mentioned in the Torah, written thousands
of years ago, must be accepted at face value today?” “Certainly,” replied Rabbi R. “The
Torah is eternal, and is equally pertinent to every day and age.” “The Torah states that
the sun revolves around the earth,” countered Mr. P. “Do you believe that as well?” “Yes,
I do,” replied Rabbi R. “Well, you might believe that,” said Mr. P., “but no rational, self‑
respecting inhabitant of the 20th century does. I’m sure your rebbe, Rabbi Schneerson,
doesn’t!” “I’m sure he does,” said the rabbi. “I’m willing to wager anything that he does
not,” said Mr. P. “In fact, I’ll say this: If the Rebbe states that he believes that the sun
revolves around the earth, I will become a Torah‑observant Jew and convince everyone
I know to do the same!” “Would you put that in writing?” challenged Rabbi R. “No
problem,” said Mr. P.
Soon after, Rabbi R. received the following letter:
Dear Rabbi R____
As per our conversation of today... I did say to you, and am submitting the same in
writing by means of this letter, that if the Rebbe would make a public statement to
the effect that... since the Talmud states that the sun revolves around the earth, it is
therefore his firm belief that the sun does indeed revolve around the earth, that I will:
(a) personally observe the laws of taharat‑hamishpachah, tefillin and Shabbat; and
October 16 - 22, 2011 | 174

Study: Tefillah
הליפת
Prayer
Tefilah (prayer, or daven in Yiddish) is an integral part of a Jew’s life in service of Hashem. The Talmud terms
it “service of the heart”. Chassidus puts much emphasis on one’s spiritual preparation for prayer, and the
proper intention while praying. The following selections from Chasidus, will hopefully inspire you toward more
177 | Chayenu: Bereishis, 5772
meaningful and conscious prayer. May all our prayers be answered!
98
This new section previews “The Online Siddur – with Commentary”
- a joint project of Chabad of Maryland & Sichos in English. -
It is viewable on www.chabad.org/siddur – and reprinted with permission.
Translated by Rabbi Eli Touger and Rabbi Sholom B. Wineberg
םלועל ’ה דובכ יהי
May the glory of G-d endure forever
This phrase can also be interpreted: “May the glory of G-d be extended into the
world.” [176] When the Torah describes the manifestation of G-d’s presence in the Sanctuary,
it states: [177] “And the glory of G-d filled the Sanctuary.” Similarly, this verse is a
request, asking that His glory permeate the world entirely so that the world itself will
reveal how it is G-d’s dwelling. At present, G-dliness is revealed through a process of
contraction and concealment. The request of this verse is that His glory be revealed
as is, without any such veils.
תא אלמ ’ד דובכו רמאנש יפל שדקמב הז ןיעמו בתכנש ומכ ’קנ םשה ’יהיש םלועל ’ד דובכ יהי
בתכנש ומכ םשה ארקנ ’יה ןכשמה
(Or HaTorah, Shlach, page 514)
176 . For the word olam can mean both “world” and “forever” (Or HaTorah, BaMidbar, p. 136).
177 . Shmos 40:34.
Dedicated for a speedy Refuah Shleimah for
תור הלאינד תב 'יתב העונ
By her loved ones

םידעומ
Moadim
הרות תחמש - תרצע ינימש
Shemini Atzeres and Simchas Torah
One Bullock, One Ram
98
Excerpted from “Days of Destiny“ The Jewish Year under a Chassidic Microscope
by Yosef HaLevi Loebenstein • Published and copyright © by Sichos In English
The unity between Jews engendered by
Shemini Atzeres and Simchas Torah is
superior even to that of Sukkos. It is symbolized
by the dancing with the Torah
when all Jews rejoice as one with G-d.
Of Shemini Atzeres, the festival immediately
following Sukkos, the Torah states:
“The eighth day shall be a day of retreat
for you; you shall do no work of labor.
And you shall bring a burnt offering, a
sacrifice to be consumed by fire, of pleasing
odor to the L-rd; one bullock, one
ram....”[1]
While an independent festival,[2] Shemini
Atzeres is simultaneously connected
with Sukkos, as indicated by the above
quoted verse, “The eighth day shall be a
day of retreat for you” - the “eighth” referring
to the previous seven days of Sukkos.
During the festival of Sukkos, Jews
offered seventy bullocks on behalf of the
seventy nations of the world. On Shemini
Atzeres only one bullock and one ram
were offered, solely on the behalf of the
Jewish people.
Tarry One More Day
Study: Moadim
The Midrash offers a parable to illustrate
the nature of Shemini Atzeres and the
difference between it and Sukkos: “This
may be compared to a king who made
a banquet for seven days and invited all
the people of the country.... When the
seven days of feasting were over he said
to his beloved friend: ‘Now that we have
already done our duty to all the people
of the country, let us make shift, just you
and I, with whatever you can find....’”[3]
Our Sages draw a similar parable to children
who are departing from their father,
who says to them, “Your separation is difficult
for me; tarry one more day.”[4]
Both parables make the same point: The
king is G-d, ruler of all the inhabitants
of the earth. The people of the country
are the seventy nations of the world,
and the king’s beloved friend is Jewry.
The banquet arranged for all the peoples
corresponds to the seventy sacrifices offered
on Sukkos on behalf of the seventy
nations of the world. When Sukkos
has ended, G-d tells the Jews that “Your
separation is difficult for Me; tarry one
October 16 - 22, 2011 | 180

Study: Chassidic Story
ידיסח רופיס
Chassidic Story
Fathers of Chassidus
98
Excerpted from “Branches Of The Chassidic Menorah “ • Biographical Stories Based On The Essay
Fathers Of Chassidus • By The Previous Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn
First published in the classical columns of HaTamim – a quarterly Chassidic Torah journal published during the 1920´s.
Translated by Shimon Neubort • Published and copyright © by Sichos In English
183 | Chayenu: Bereishis, 5772
In honour of my 19th birthday ‑ Elul 15 ‑ and my graduating
this year from Herzlia School, Capetown
I would like to share with all of you my love for learning Chayenu,
as it inspires me so much, and has helped me.
I would like to encourage people to strengthen their bond with the Rebbe,
to learn Torah and perform Mitzvot ‑ b׳Simcha!
- Ariella (Ashleigh) Gawronsky - Camps Bay, Capetown
The Alter Rebbe’s Public Service
The Alter Rebbe was both a leader and an organizer. In all of his holy endeavors - both
as rabbi and as a public official - everything he undertook emerged from his hands in
perfect order. Each detail was in its proper place, with the necessary explanations to
satisfy all of our Jewish brethren, and all factions to whom Torah and mitzvos were
dear. The party to which one belonged made no difference, so long as its aim was the
strengthening of the Jewish religion and dissemination of the Torah.
The holy Nesi’im of Chabad had their own special system for public service. This
system originated with our first forefather, the Alter Rebbe, and it was based on a
marvelous method. These are his holy words:
“Israel is the one nation on earth.” This means that the Jewish nation - even within
the physical world - is bound up with the One G-d. He makes physical matter out of
spiritual substance, and the Jewish nation makes spiritual matter out of physical substance.
For this reason, the economic status of the Jewish people goes hand-in-hand
with their spiritual status.
The holy Alter Rebbe was a product of the rural countryside. While still a young lad,
he conceived the idea of Jews working the land. This apparently stemmed from his fa-

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