Friday Nissan 4 5703
Torah Lessons (5703)	Chumash: Tazria, Shishi with Rashi. Tehillim: 23-28. Tanya: However, when a (p. 195)...discussed in the Zohar (p. 197).

The Avoda of laymen has two categories:

1. Avoda with self:

   When actually at work, in a free moment in his store, for example, he should study a Mishna or two, or a chapter of Tanya. He should commit some Torah to memory - for example, Chumash, Mishna, Tehillim, Tanya, so that he will be able to review these while in the marketplace, the street or wherever.

2. Avoda with another:

   When discussing business, he should turn the conversation towards introducing a story with content, and seek some reason or opportunity to stimulate the other to study Torah, or to do similar activities.

In the physical body [of a living creature], and in an absolutely inanimate [being] such as stones or earth, [in which no life or spirituality are apparent, since they lack even the power of growth, the ray [of the divine creative power] is in a state of unparalleled contraction.

So minute is the life-force [within these inanimate beings] that they lack even the power of growth.

In vegetation, the ray is not so greatly contracted; [the phenomenon of growth indicates the presence of something more than mere physical matter; some degree of spirituality is in evidence].

In general [all things in this world] are divided into four categories: mineral, vegetable, animal and man [lit., "the speaker"], corresponding to the four letters of the Divine Name [the Tetragrammaton] from which they are derived.

[Each of these four categories receives its vitality from one of the four letters].

Now, just as the illumination and the flow of vitality found in the mineral and vegetable [categories] bears no comparison or likeness to the illumination and flow of vitality clothed in animals and man [since in the latter two categories it is clearly apparent that they are alive] - although in all [four categories] the [divine animating] light is the same in terms of the "concealment of Countenance" [i.e, in all four categories the inner aspect of the divine light is concealed equally], and in all [four categories the light] is clothed in the same garment, namely the garment [i.e., veil] of nogah; [hence, in none of these categories is it apparent that their vitality is actually G-dliness - yet despite this equality, the vitality of inanimate beings and plants is incomparable to that of animals and man];

Similarly, there is no comparison or likeness between the illumination and flow of the blessed Ein Sof-light - meaning the inner aspect of His Will, without "concealment of Countenance" and with no garment whatsoever - as it radiates in and is clothed within the mitzvot consisting of action - whether actual action, or mitzvot performed through speech and verbal articulation which is regarded as actual action as mentioned above - when performed without kavanah.

[The illumination of Ein Sof found in these mitzvot bears no likeness or comparison] with the [superior] illumination and flow of the blessed Ein Sof-light radiating and clothed in the kavanah of the mitzvot of action, meaning man's intention to attach himself to G-d by fulfilling His Will [as expressed in the mitzvot], since He and His Will are one.

Similarly with regard to kavanah in prayer, the recital of Shema and its blessings, and in other blessings, where, through one's kavanah in them, he attaches his thought and intellect to G-d.

Negative Mitzvah 320: It is forbidden to work on Shabbat
Exodus 20:10 "You shall not do any manner of work"

Before the first Shabbat of the world, HaShem completed His work of creation.

Everything had been created during the first six days and He declared Shabbat a holy day of rest.

HaShem wants us to rest from our weekday work, too.

He commanded us to keep the Shabbat holy and not do any work.

What work is forbidden?

What one person may find a fun hobby, another may view as a tedious job.

What does HaShem define as work?

The Torah defines thirty-nine forbidden activities which are called "Melachah" - work - and which may not done on the Shabbat.

Using those rules as a base, our Rabbis have taught us a code of laws instructing us how to keep Shabbat.

We are not allowed to do any of those activities which the Torah considers to be Melachah on Shabbat.

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There are two types of miracles: Those beyond nature and those enclothed within it. The water of the Nile turning into blood was beyond nature. The victory of the Maccabees over the Greek army was enclothed within nature -- they had to fight to win.

Both types of miracles are necessary.

If we would only see miracles beyond nature, we would know that G-d can do whatever He likes -- but we might think He must break the rules to do so. We would know a G-d who is beyond nature, but not within it. If we would see only miracles that are enclothed within nature, we would know that G-d is the Master of all that happens within nature. But we might think He is limited within it. Now we know that G-d is at once both beyond and within. In truth, there is nothing else but Him.

From: Bringing Heaven Down to Earth by Tzvi Freeman - tzvif@aol.com