Night and Day—Body and Soul

Night and Day—Body and Soul

Rabbi Yehoishophot Oliver

“In the beginning, Hashem created the heavens and the earth. ... And there was evening, and there was morning, one day.”[1]

There are many fundamental differences between the Torah and non-Torah approach to time, and this manifests itself on many levels. One of the most immediate is that although all agree that a period of a day consists of a period of daylight and nighttime, the non-Jewish world defines a period of a day by saying that night follows day, while Torah in general, and halachah in particular, rules that day follows night.[2] On a practical level, this is most apparent on Shabbos (and Yom Tov), which begins at sundown and ends after three stars have emerged the following night.

But it applies to every day as well, and we must keep this in mind so that we can approach life with a mindset drawn from Torah, instead of the secular model with which we are surrounded.

This is also evident in the prayers, which are alluded to in the verse, “Night, morning, and noon, I will tell.”[3] We relate Hashem’s praises starting in the evening, with the Ma’ariv prayer; then we continue in the morning, through Shacharis; and we conclude in the afternoon, through Minchah.

But on a deeper level, the Torah is telling us a lesson about our inner selves, of which the external world is a reflection: 

• Darkness and night correspond to the body, which conceals the Neshamah and the absolute reality of Hashem, and pulls one down toward the physical and coarse.

• Light and day correspond to the soul, which illuminates spiritually, for it inspires the Jew with the reality of Hashem and a yearning to connect to Him; likewise, it grants him the ability to illuminate the surrounding world with awareness of Hashem and the desire to submit to Him.

Here, too, we find that “day follows night”—Hashem created the body first: “Then G–d, the L–rd, formed the man of dust of the ground,” and only then did He instill the soul into it: “ ... and He breathed into his nostrils a soul of life.”[4]

The same goes for the way in which a Jew should approach self-refinement—refining the body must precede revealing the Neshamah:

Refining the body: This consists of rejecting coarseness and selfish materialism (“chumriyus”) from one’s life and refining the physicality of one’s body (“gashmiyus”—see here for explanation of the difference between chumriyus and gashmiyus) by humbling and subduing the body. This can be accomplished through Iskafya (see here) and through Teshuvah.

In particular, before prayer, one should contemplate the lowliness of the body for concealing the absolute reality of Hashem, which brings the person to humility and a broken heart.[5] This is also the meaning of “One should not approach [Hashem] to pray unless one has due seriousness.”[6]

Revealing the Neshamah: This is accomplished through prayer itself (see here), which consists of a series of stages in which the Jew reveals his Neshamah ever more in his body, until, with the help of Hashem, the Neshamah permeates the body completely. and then lights up the outside world as well through good deeds, devoted Torah study, and careful Mitzvah observance.

The main purpose of Tefillah is to grasp the greatness of Hashem and then become inspired with love for Hashem, thereby revealing the Neshamah. Here the focus is positive, and so Tefillah should be recited with joy. 

However, this joy is only possible because it was preceded by the bitterness at one’s lowliness that preceded prayer, for only after bitterness can one feel true joy.[7] (Note: This analogy parallels the analogy of ploughing being a necessary prerequisite to sowing discussed here.)

This is the meaning of “And there was evening, and there was morning, one day.” By serving Hashem through “evening”—subduing the body, and “morning”—revealing the Neshamah with joy, we reveal the reality of one—the unity of Hashem in the world. Thus, the Jewish people are called “one nation on earth,”[8] for they reveal Hashem’s absolute oneness even in this lowly physical world.[9]

This is also the meaning of the verse, “Days are formed, and if only [we could use to the fullest even] one of them.”[10] Each person is given a limited number of days to live, and the purpose of this time is that we reveal “one in them”—the unity of Hashem in every aspect of life. Moreover, the Hebrew word for one, echad, has the numerical value of thirteen because our task is to reveal Hashem’s oneness in the world through illuminating the ten faculties (which, generally speaking, comprise the intellect and emotions) and thought, speech, and action with this awareness.

Based on the Previous Rebbe’s Sefer HaMa’amarim 5700, pp. 142-143.

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[1] Bereishis 1:1,5.
[2] It should be noted that there are some exceptions to this rule; for instance, with regard to sacrifices the rule is that the night follows the day; hence, one who neglected to offer a sacrifice during the day may still do so until dawn of the following morning.
[3] Tehillim 55:18.
[4] Bereishis 2:7.
[5] Cf. Tanya ch. 29: 
"וגם ירעים עליה בקול רעש ורוגז להשפילה כמאמר רז"ל לעולם ירגיז אדם יצ"ט על יצה"ר שנאמר רגזו וגו' דהיינו לרגוז על נפש הבהמית שהיא יצרו הרע בקול רעש ורוגז במחשבתו לומר לו אתה רע ורשע ומשוקץ ומתועב ומנוול וכו' ככל השמות שקראו לו חכמינו ז"ל באמת עד מתי תסתיר לפני אור א"ס ב"ה הממלא כל עלמין היה הוה ויהיה בשוה גם במקום זה שאני עליו כמו שהיה אור א"ס ב"ה לבדו קודם שנברא העולם בלי שום שינוי כמ"ש אני ה' לא שניתי כי הוא למעלה מהזמן וכו' ואתה מנוול וכו' מכחיש האמת הנראה לעינים דכולא קמיה כלא ממש באמת בבחי' ראייה חושיית."
[6] Berachos 5a.
[7] Cf. ibid. ch. 26.
[8] II Shmuel 7:23.
[9] Cf. Tanya 114a.
[10] Tehillim 139:16. Cf. Likkutei Torah, Shelach end; Hayom Yom, 18 Nissan.

Dedicated in honor of the birthday of my dear wife, Atoroh Arielle bas Sarah on 22 Menachem-Av. May you have a shenas berachah vehatzlachah begashmiyus uveruchniyus!


Dedicated in the merit of a speedy release for the captives Yonasan ben Malka (Jonathan Pollard), Sholom Mordechai Halevi ben Rivka (Sholom Rubashkin), Yaakov Yehuda ben Shaindel (Jacob Ostreicher), and Zeva Rochel bas Chaya (Wendy Weiner Runge).

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Newspapers: A ploy of the evil inclination

It was pointed out to me that the Chofetz Chaim, obm, in his sefer “Zachor LeMiriam,” expresses similar sentiments concerning newspapers to those quoted from the Rebbe in an earlier post. Below is a translation.

... It would have been fitting for us to intensify our Torah study in order to be saved from the “birth-pangs of Moshiach.” Yet due to our numerous sins, the opposite is the case, and the evil inclination has overcome us greatly. It seeks devices and schemes to trap us in the sin of neglecting Torah study. The schemes that it used against us throughout our exile in the past are not adequate for it, and it brings new ones that did not occur to us until recent times.


For example, reading the newspapers, which has become widely prevalent nowadays. How can the reader not spend at least an hour reading them? Sometimes, since he is known to all as a reader who knows the current events, several people will ask him what he has heard, and he will relate everything to them in great detail, and in the meantime he idles away even more time on this. There are many other people who do not suffice with reading one newspaper; instead, they read three or four newspapers of every kind, and spend several hours each day on this. In the course of a full year, all these hours accumulate into many hundreds of hours that passed in vain, bringing no benefit to the body, never mind to the Neshamah.


This is all insofar as the neglect of Torah study that results from reading the newspapers is concerned. However, they often contain words of mockery, gossip, talebearing, and strife [that are forbidden to read]. Were there no people who would read it, then it wouldn’t be printed. No one notices this, and yet they will all share the blame for it when they are summoned to give a reckoning before the Throne of Glory.

Zachor LeMiriam p. 50.

Moshiach: A Cheshbon Nefesh

A Jew is supposed to regularly make a cheshbon nefesh, a personal reckoning of whether he is living up to the standard of behavior expected of him (albeit only at specifically designated times—see here). Since many of the Rebbe’s most recent and frequently repeated directives to us were related to the belief in the coming of Moshiach, the effort to hasten and prepare for his arrival, and so on, I have compiled below a list of questions to ask oneself in the process of such a cheshbon nefesh.


One who is constantly, fully aware and infused with the passionate conviction that these are indeed literally our last moments in exile will be sure that today is the day, the long-awaited blessed day in which Moshiach will finally come, in which the entire world will reach the purpose for which it was created.

Do I constantly feel that today is the day?

In order to be truly ready for Moshiach, I must bring my thought, speech, and action to conform totally with Torah (Sefer HaSichos 5751, Pinchas).

Am I careful with my every thought, speech, and action?

Right before the holy day of Shabbos, activity intensifies to prepare the home for Shabbos, often at a frantic pace. We are conscious that soon no more preparation will be possible. Likewise, the age of Moshiach is compared to Shabbos, and our current age was granted in order to enable us to prepare for the age of Moshiach, an opportunity that we will no longer have after Moshiach arrives (see HaYom Yom, 3 Av).

Is the pace of my preparation intensifying? Do I sense the value of the time allocated to me in order to prepare?

Only Hashem can decide to send Moshiach. Moshiach is waiting for Hashem to give him the go-ahead. Hashem, the King of all kings, blessed be He, grants me a private audience with Him every day—in fact, thrice daily—during which I am granted the opportunity to plead for my every wish.

Is the coming of Moshiach today on my wish list?

The Rebbe has taught us that in order to prepare for Moshiach, we must bring Jews who are not-yet-observant to undertake the performance of Mitzvos, study topics in Torah related to Moshiach and the Redemption, and teach non-Jews to follow the Noahide laws. The Rebbe has instructed us to increase in Tzedakah and good deeds, in study and dissemination of Chassidus, in acts of love toward our fellow Jew, and issued many more directives, all with the goal of preparing us for the coming of Moshiach.

Am I careful to do the things that are auspicious in bringing Moshiach?

Nowadays we live in a state of spiritual darkness and thick concealment of the absolute Truth that “there is nothing besides Him” (Devarim 4:35). However, when Moshiach comes we will perceive the absolute truth of Hashem’s reality in a tangible manner. One of the main purposes of Tefillah is to foster a desire to behold Hashem’s glory and in order to create a framework in which to express that desire toward Hashem.

Do I davven slowly, carefully, savoring every word, pouring out my heart to Hashem, crying out for the exile to end, with intense yearning to see His revelation when Moshiach comes?

Four Objections to Newspapers

Four Objections to Newspapers

Rabbi Y. Oliver

Below is a quote from a Yechidus (private audience) of Reb Nissan Neminov with the Rebbe (it should be noted that the Rebbe requested that this Yechidus be publicized) from which we can learn certain hanachos ha’olam (“worldly attitudes”—see here) to be avoided:

... Each person only has a limited amount of time and strength, and [expending effort for unnecessary pursuits] will detract from one’s time for studying Nigleh and Chassidus.

[To explain this, the Rebbe used the following example:] In America one is supposed to read the newspaper, and people imagine that they cannot do otherwise, and cannot be an exception. However, even if only five minutes are spent, time has been lost—never mind if more time was spent. And who will take responsibility that more time will not pass?

This is all only an example of the American lifestyle, from which one can infer with respect to other aspects ...

Below are two quotes from sichos:

Recently it has become a “custom” for married people that they must read the newspaper in order to know what is going on in the world. And one who didn’t manage to read the newspaper himself will ask his friend to tell him the news that he read in the newspaper. And since “By the mouth of two witnesses every cause will be established” (Devarim 19:15), he does not suffice with hearing the news from one person. He asks another person to tell him the news, for the first person may have missed some details.

If only this “custom” would not become standard for those who maintain fixed times for Torah study, and especially for those for whom these fixed time are established in their souls. This is all the more objectionable for Yeshivah students.

Sicha of Lech Lecha 5742.

When there is confusion in the world and “kingdoms quarrel with one another” (Yalkut Shimoni, 499), a Jew will exert no impact [on the situation] by reading the papers in order to be informed about what is going on in the world. His knowledge of the situation will have no impact either way. Rather, the proper approach is not to waste time for no benefit at all in order to know the details of the situation, or even the general situation. However, one can certainly exert a positive impact on the situation through increasing in prayer, Torah study, and deeds of kindness.

Sicha of 19-20 Kislev 5744.

To sum up in my own words, there seem to be four reasons that the Rebbe opposes reading newspapers and the like:

1. Even apparently benign activities that are expected by modern society, among them the practice of daily reading the newspaper, are in fact spiritually detrimental, for they conflict with the values, expectations, and priorities that a Torah-observant Jew should have.

2. Paradoxically, preoccupation with learning the details of the problems of society in fact distracts the person from doing his or her part to improve and ultimately even remedy those very problems.

3. Since our time in this world is limited, such activities necessarily distract the Jew from the way that his time should be spent, and moreover, they have a certain addictive quality, by which one’s energies are spent in the wrong place. In particular, the constant effort to be informed of the news necessarily distracts one from his obligation to constantly “stay informed” of Torah, and to devote oneself to doing good deeds.

Another reason: The Rebbe seems to be melamed zechus—“assuming the best,” that those reading the newspaper are not reading any forbidden content (i.e., heresy and sexual immorality). However, it ought to be mentioned that newspapers often contain such messages, whether in the article itself, or in the advertisements, and even if not on an outrageously blatant level, on a level that is still forbidden to view. So those who read newspapers expose themselves to the danger that they may unwittingly or even intentionally read such content, G-d forbid. This is a further reason to avoid such a practice. 


(See here for my follow-up to this article.)

The power of audio for kedusha

Although the following appears self-evident, I believe that it deserves to be emphasized.

The potential for using audio technology nowadays is simply amazing. For a relatively small price one can purchase an audio recorder and record audio files at no cost other than the price of the batteries (and with some devices not even that is needed). These recordings can then be distributed with relative ease.

I believe that sadly, in the realm of kedusha (holiness), and of spreading Yiddishkeit and the wellsprings of Chassidus, this potential is vastly underused.

If Torah is truly precious to us, we will want and yearn to share it and disseminate it, to make every moment of it count as much as possible and have the greatest possible impact.

Many of those who deliver shiurim, perhaps out of some (sorry to say, misplaced) sense of humility, neglect to record them. The class is then heard only by those attending, while if it were recorded it could have been heard by hundreds, if not thousands of people.

The same goes for listening to shiurim, especially with light and easy-to-carry devices such as an iPod, which can be purchased at a relatively cheap price and can store increasingly more mind-boggling amounts of audio.

Boruch Hashem, there is no shortage of audio to put on one’s iPod. There is a vast array of Torah audio available for download online and elsewhere, most of it very cheaply if not altogether gratis. This awesome treasure exists for a purpose—so that we make full use of it.

In fact, an audio recording has a certain advantage over a face-to-face shiur. Often some of the ideas heard in a shiur will not register after being heard once; however, after being heard a second and third time, one comes to fully grasp the teachings.

Moreover, even if one has heard the shiur several times and fully understands and remembers it, he may attain further insight into the topic discussed, or draw needed inspiration from reviewing it again.

And even if the person attends shiurim, audio technology enables one to “seize the commute” and learn in situations in which learning would be otherwise impossible, or at least very difficult—such as while walking, waiting at a bus stop, or the like. This enables one to use those few minutes here and there, which add up to many hours over the course of time, to the utmost.

This is especially necessary for those who for whatever reason may not be able to attend a shiur in person that day, or live in a place where such shiurim are not available.

Even if one is not mentally in the mood to listen to a shiur, he can still make good use of his time by listening to music that inspires one to love and fear Hashem.

Another important role that audio of shiurim or of proper Jewish music can play (no pun intended) is to replace any excuse of a need to listen to the radio, which, like everything secular, almost always contains some objectionable content.

Don't Miss the Sale!

Don’t Miss the Sale!

Rabbi Y. Oliver

The Previous Rebbe relates:

When the Mitteler Rebbe settled in Lubavitch 5572-3 (1812-3), Reb Moshe Shlomo became very sick, and for a year and a half he suffered greatly. His father-in-law Reb Yisroel Meir the melamed would frequently write letters to the Mitteler Rebbe asking that he plead for divine mercy on Reb Moshe Shlomo’s behalf, but it didn’t help at all.

On Lag Be’Omer of the year 5576 (1816), when the Mitteler Rebbe was sitting together with his brothers Reb Chaim Avrohom and Reb Moshe, and with his sons-in-law and many chassidim at the Lag Be’Omer meal, Reb Yisroel Meir the melamed approached the Mitteler Rebbe with a note on behalf of his son-in-law, Reb Moshe Shlomo, saying that this is the second month that his son-in-law had been so sick that he couldn’t speak.

The Mitteler Rebbe gazed for a long time at the note, and said: “For the sickness of tuberculosis it is good to have a change of climate. Let him come here and hear Chassidus, and he will be able to speak, and have what to speak about.”

Kuntres Divrei Yemei HaChozrim, p. 9.

Why weren’t Reb Yisroel Meir’s requests effective before? We do not know. But we do know that the Mitteler Rebbe regarded Lag Be’Omer as a very great day, one on which he would perform miracles (see HaYom Yom 18 Iyar), and the fact that it was not until this special day that his plea was effective teaches us a lesson.

From time to time we mark special days in the general Jewish calendar or in the Chassidic calendar, and when each day comes along, we are told that it has special significance. However, in order to connect with the special quality of this day, conscious effort is required, because the external world looks the same. “How is today different from yesterday?” one may ask. Yet one who expends the necessary effort learns that today is indeed very different from yesterday.

Pesach, Sukkos, Chanukah, Purim, Lag Be’Omer, Pesach Sheni, 15 Av, 19 Kislev, 11 Nissan, 3 Tammuz, and so on—all these days can be summed up with one word: opportunities.
On each of these days a special spiritual light shines that only shines once a year, and when we do something to connect with this light—by learning about the meaning of the day, davvenen with it, discussing it at a farbrengen, reflecting upon it, and trying our best to connect with it, then it can raise us up to a certain otherwise unattainable spiritual level.

Perhaps this is comparable to a sale. All year round, the customer is expected to pay full price, and no bargains are accepted. When the store holds a sale, however, one can purchase the same product on discount for a fraction of the price. But once the sale is over, it is too late to grab those bargains—one has no choice but to wait until the next sale.

Likewise, when a special day arrives, Hashem in His kindness is granting us a special, limited time offer. If we are wise, we will make the most of it.

Time- and non-time-related avoda

There seem to be two different styles or emphases in serving Hashem:

1) Time-related, i.e., that one gives precedence to an inyan she’hazman gromo (a matter of timely relevance). Indeed, the Rebbe says clearly that generally speaking, an inyan she’hazman gromo takes precedence over other things, e.g., studying this week’s Torah portion, the laws in Shulchan Aruch concerning the soon-approaching Yom-Tov, or studying the explanation of the Rebbeim concerning the significance of an approaching yoma depagra (Chassidishe holiday).

This appears to contain a strong element of kabolas ol (“acceptance of the yoke” of divine sovereignty), because of course we can’t choose whether to enter a particular time of year; the passage of time is not at all in our control.

2) Types of avoda (divine service) that are not time-related. Of this there are two types:

a. Mitzvos that apply constantly, like the Sefer HaChinuch’s six constant Mitzvos, or regularly, like the daily obligations to davven, learn Torah, etc.

b. Working on individual middos until they are fixed, as is recommended in the Rebbe Rashab’s Kuntres HoAvodah. This depends only upon where one is up to in his individual Avodah, and not the calendar. Here there appears to be less kabolas ol involved in the sense that although effort is required, you dedicate yourself to refining the character trait that you choose, to figure out what Hashem wants of you using your own mind. Indeed, divine service requires the regular advice of a mashpia, but that is often more a matter of “eitza toivo ko’mashma lon”—advice that one follows voluntarily and willingly, rather than due to the duress of an unquestionable order from above (cf. Sefer HaSichos, Shoftim, 5751).

In the excerpt below the Rebbe discusses this concept in connection with Tes Kislev (the anniversary of the birthday and Histalkus (passing) of the Mitteler Rebbe and Yud Kislev, the anniversary of the liberation of the Mitteler Rebbe:

There is an obligation to learn the entire Torah throughout the year. Nevertheless, there are certain times in which certain topics in Torah take priority, [and of this it is written that one should study] “the laws of the festival on the festival,” and the like, since this is a matter of timely relevance [“inyan she’hazman gromo”].

Even on the days of Tes and Yud Kislev we are involved with many additional things (aside from matters related to the Mitteler Rebbe)—meaning that only a certain part of the day is dedicated to the matter of timely relevance, and not the entire day. Nevertheless, all things done on this day, even those apparently done the same as throughout the year, are permeated with the matter of timely relevance, since this is the primary aspect of significance in this day.

Hisva’aduyos 5743, Vol. 1, p. 525.