The three hundred and sixtieth "room" in the palace of Hayom Yom.
Monday, 24 Cheshvan 5704.
Shiurim: Chumash, Toldos, sheini, with Rashi's commentary.
Tehillim, the 24th of the month: one says from chapter 113 through chapter 118 inclusive.
Tanya: on this day one learns all of Iggeres 31 - from the beginning of the letter, with the word "nodah", until the end of the letter, "ha'evarim, etc."
The source of the daily saying is a letter written by the Rebbe Rayatz on 10 Nissan 5700. The letter is addressed to one of the chassidim, who had apologized to the Rebbe Rayatz for having written to him about personal matters at great length. The Rebbe Rayatz writes to him that there is no need to apologize for this, since anything that concerns one of anash, and anything that concerns one of the family line of chassidim, "interests me very much"; and so, the length at which he wrote is excellent.
Now the Rebbe Rayatz addresses the question that the chassid had asked him. That Jew was in a state of distress; there was something that was troubling him. The Rebbe Rayatz tells him that distress is not a good thing, and explains that in worldly matters, in material matters, there is certainly no benefit whatsoever in distress; on the contrary, a person who is in a state of distress and pain - it damages him. That is regarding worldly matters.
And in matters of Heaven - if a person feels concern and pain over his spiritual affairs which are not complete - the Rebbe Rayatz says that the loss caused by thoughts of distress is far greater than the loss involved in distress over material matters. Why? Because distress brings a person to sadness and to slackness in all matters of avodas Hashem, and this is certainly not the correct approach. Therefore the Rebbe Rayatz writes to him that a person must make an effort, in every way he can and with the greatest force, to emerge from feelings of distress.
And how does one do this? Regarding this the Rebbe Rayatz brings the saying, that there is a way for a person to free himself from distress: when something not good happens to him, how can he train himself to be content despite the situation? And these are the words of the saying: "In material matters" - money, health and the like - "one must look at one who is beneath him", that is, to look at someone whose material situation is less and worse than yours, "and to thank Hashem yisbarach ki tov for His kindness with him", and always to say thank you to the Aibershter - thank G-d that my situation is better, there are those whose situation is worse, and I must give thanks that my situation is as it is. This is a means and a way that a person should use to lift his spirits. That is in material matters.
Whereas "in spiritual matters - one must look at one who is above him", always to look at a person who has reached a higher spiritual level than his own. And what is the benefit of looking this way? "And to plead with Hashem that He give him a good mind to learn from him" - to plead with the Aibershter that He give us a good sense and a good direction, to learn from and emulate one who is better than us, and also "and strength and might that he be able to rise ever higher" - that He give us the strength to succeed and to rise higher. This is the way, and a person who looks at things this way should never have any distress; on the contrary, he looks correctly at things and at his surroundings, and knows how to respond with his feelings accordingly.
In various letters in which the Rebbe refers to this saying, the Rebbe brings an interesting hint, that the idea is alluded to in the wording of the verse "in the heavens above and on the earth below". And this is how he explains it: "in the heavens" - in heavenly, spiritual matters - "above", one must always look at one who is above you and want to emulate him; "and on the earth" - in earthly matters - "below", one must always look at one who is below you, and then give thanks to the Aibershter that your situation is far better.