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Hayom Yom

Hayom-Yom for 11, Adar I

10 Adar, 5775 - March 1, 201512 Adar, 5775 - March 3, 2015

Hayom Yom was written by the Lubavitcher Rebbe in 5703 (1942-43).
In this box we have listed the Torah Lessons for this year.
The Torah Lessons below in the text are as they were in the original edition.
Monday, 11 Adar, 5775 - March 2, 2015
Torah Lessons
Chumash: Ki Sisa, 2nd portion (Exod. 31:18-33:11) with Rashi.
Tehillim: 60-65
Tanya: English text / Audio / MP3
     3 chapters: Hebrew / Audio / MP3,
     1 chapter: Hebrew / Audio / MP3,
     Sefer Hamitzvos: English / Audio / MP3

Tuesday 11 Adar I 5703
Torah Lessons
Chumash: Tetzaveh, Shlishi with Rashi.
Tehillim: 60-65.
Tanya: Compare the (p. 125)...the man himself. (p. 125).

The following is well-known and is a tradition, regarding the Kavanot (mystical "intentions") in Davening:

For those intellectually incapable of meditating on those Kavanot (either because they lack knowledge, or because they cannot remember the specific Kavanot during prayer) it is sufficient that they keep one general Kavana in mind:
That his prayer be heard by G-d, with all the Kavanot described in the Kabala literature.

  • Fast of Esther, advanced.
  • Selichot (p. 359),
  • Avinu malkeinu (p. 277).
  • Half-shekel.

Thursday Adar Sheini 11 5703
Torah Lessons
Chumash: Vayikra, Chamishi with Rashi.
Tehillim: 60-65.
Tanya: Later, however, (p. 167)...of the world..." (p. 167).

Chassidus contains two fundamental principles:

  1. Understanding every Halacha (Torah law) on its spiritual plane, in its root and ultimate source, namely in the Sefirot and planes in every World [1] according to that World's character, as explained in Chassidus.

  2. Comprehending the subject of every Halacha in Avoda; meaning, although the Halacha is an expression of G-dly wisdom and intelligence and is a law in Torah, nevertheless one must discover in it an Avoda - concept to guide man's conduct in his life here in This World.



  1. (Back to text) Briefly, the Sefirot refer to G-d's attributes, intellectual and emotive, that are paralleled in man.

    The term "World" refers to the Four Worlds that are stages in the progression downward from the Infinite to the finite universe.

    The Sefirot exist on each of these Worlds, progressively more concrete and less abstract, and each World in turn comprises countless strata or planes. Thus in the physical World, Tefillin are understood in simple material terms, while in higher Worlds the term "Tefillin" indicates spiritual parallels, progressively more spiritual, less amenable to man's material understanding.

    (See Tanya II, Ch. 1, note 3; On Learning Chassidus. Also, Translator's Notes).

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