Hayom Yom 22 Adar 1 - Third Shabbos meal and Mincha break

הפטורה: וַיִשְלַח אַחְאָב

The haftarah [for Parshas Ki Sisa] begins Vayishlach Achav (1 Melachim 18:20-39).

אַאַמוּ"ר כּוֹתֵב בְּאֶחָד מִמַּאֲמָרָיו

My revered father, the Rebbe [Rashab], writes in one of his maamarim:

הָא דִסְעוּדָּה שְׁלִישִׁית הַיּוֹם לֹא גו

“[The teaching of the Tzemach Tzedek] regarding the Third Meal of Shabbos — [based on the negative form of] the phrase Hayom lo… — ‘Today you will not [find the manna in the fields]’ —

הַיְנוּ שֶׁאֵין צָרִיךְ פַּת

means only that [at that meal] one is not required to partake of bread.

אֲבָל צָרִיךְ לִטְעוֹם אֵיזֶה דָבָר

However, one must partake of something.

וְאָמַר רַבִּי יוֹסֵי יְהֵא חֶלְקִי מֵאוֹכְלֵי ג' סְעוּדּוֹת

Indeed, R. Yosei said: ‘Would that I share the lot of those who partake of three [Shabbos] meals!’ “

תּוֹרַת רַבֵּנוּ הַזָּקֵן בִּתְחִלַּת בּוֹאוֹ לְלִיאָזְנָא

The Alter Rebbe delivered the following teaching shortly after he arrived in Liozna.

לְעוֹלָם יְהֵא אָדָם זָהִיר בִּתְפִלַת הַמִּנְחָה

The Sages teach: לעולם יהא אדם זהיר בתפילת המנחה — “One should always be careful concerning the Afternoon Service.”

יִתְרוֹן תְּפִלַּת הַמִּנְחָה עַל הַתְּפִלּוֹת דְּשַׁחֲרִית וְעַרְבִית

The Afternoon Service is superior to the Morning and Evening Services

הוּא בָּזֶה, שֶׁהִיא בְּאֶמְצַע הַיוֹם

inasmuch as it is offered in the middle of the day,

בְּשָׁעָה שֶׁבְּנֵי אָדָם עֲסוּקִים וּטְרוּדִים בְּעִנְיָנֵיהֶם

when people are busy and involved in their affairs,

וּמַפְסִיקִים לִתְפִלַּת מִנְחָה

yet interrupt them for the Afternoon Service.

וְזֶהוּ

[On this basis, we can offer a non-literal interpretation of the above teaching of the Sages, phrase by phrase:]

לְעוֹלָם, עֲבוֹדַת הָאָדָם בָּעוֹלָם הִיא

A person’s spiritual task in this world (לעולם)

שֶׁיְּהֵא אָדָם, שֵׂכֶל הַמֵּאִיר וּפוֹעֵל בְּמִדּוֹת

is to make his mind radiate and influence his emotive attributes (יהא אדם),

זָהִיר יָאִיר, הַיְנוּ הִתְגַּבְּרוּת הַצּוּרָה עַל הַחוֹמֶר

so that his qualities will shine forth י(זהיר). This means that one’s spiritual essence should overcome his materiality —

וְזֶה נִיכָּר בְּעִנְיַן תְּפִלַת הַמִנְחָה

and this is evident [when one prays] the Afternoon Service.

Hayom Yom 22 Adar 2 - Birkas Kohanim - a manifestation of the Divine Intellect

בִּרְכַּת כֹּהֲנִים הוּא הַמְשָׁכַת הַמּוֹחִין

[Seen from a Kabbalistic perspective,] the Priestly Blessing elicits a manifestation of the Divine Intellect (mochin).

הַגְבָּהַת הַיָּדַיִם הוּא הַעֲלָאַת הַמִּדּוֹת

The raising of hands [by the kohanim, in blessing,] elevates the Divine “emotive attributes" (middos).

וּמְבָרְכִים לְיִשְׂרָאֵל שֶׁהֵם בְּנֵי מְלָכִים מַלְכוּת

The kohanim bless the Jewish people, who are “the sons of kings" [and thereby reflect the Sefirah of] Malchus.

הֲרֵי פַּרְצוּף שָׁלֵם שֶׁל עֶשֶׂר סְפִירוֹת

Collectively, this constitutes a complete partzuf, comprising all Ten Sefiros.

Text and Translation courtesy of Sichos in English

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