The fortieth "cheder" in the palace of Hayom Yom.
Wednesday, 29 Teves 5703.
Shiurim: Chumash, Vayeira, Revi'i, with the commentary of Rashi.
Tehillim, the 29th of the month: one says from chapter 140 through chapter 150, completing the entire sefer. Since this month has no 30th day, on the 29th one also says the Tehillim portion of the 30th, completing the entire sefer to its end, for the next day will already be the beginning of the month of Shevat.
Tanya, one begins chapter 15, from the word "uvazeh" until the words "chalal bekirbo," on page 40.
The daily saying originates with the Rebbe the Tzemach Tzedek, and the Rebbe quotes it from a letter that the Rebbe Rayatz wrote to a chassid on the eve of Rosh Chodesh Shevat 5688. First let us clarify the source of the opening phrase of the saying: "Anan po'alei dimama anan," which translates as "We are day laborers" - we are the workers of the day.
The source of this saying is a quotation from the Gemara in Maseches Eruvin (page 65a), which discusses which is the clearest and best time to learn and absorb one's learning. Let us look at a passage from the sugya. Rabbi Yehudah says that night was created for sleeping - meaning that learning should take place by day, and night was created for sleep; whereas Reish Lakish says that the light of the moon was created so that one could learn by its light. And as is understood from the commentaries, there is no genuine dispute between them; rather they differ as to whether the discussion concerns the short summer nights - in which one needs to sleep - or the long winter nights, in which one should sit and learn.
Further on, an additional view is brought: they once said to Rabbi Zeira that the teachings he transmits are exceedingly sharp and good, and he replied, "That is Torah I learned by day" - for by day the absorption is very good. Afterward comes the statement: "Rav Nachman bar Yitzchak said, anan po'alei dimama anan," we are day laborers - that one should learn Torah by day, for it is the primary time of clarity for learning. Thus far the words of the Gemara, which brings this saying in order to discuss when the clearest time for learning is.
The Tzemach Tzedek takes this statement from the Gemara and translates it into avodas Hashem. And so the Tzemach Tzedek once said to his chassid, Reb Hillel Paritcher. Reb Hillel had a complaint: it fell to him to travel for several months of the year, occupied with journeys to the colonies in order to encourage Jews and strengthen them, and during those months he was drawn away from Torah and avodah and could not learn himself. With this complaint he came to the Tzemach Tzedek in yechidus, and the Tzemach Tzedek's answer is the saying we are learning today.
What did he answer him? He told him "anan po'alei dimama anan," we are workers of the day, and he explained the inner meaning of this statement: "Day is light," and the word "day" is synonymous with "light." In other words, when we say "we are the workers of the day," the meaning is "we are the workers of light" - our task is to work with light and to illuminate, and "our avodah is the avodah of light." Our avodah as chassidim is to illuminate, "to illuminate the world with the light of Torah" - this is our avodah.
And he elaborates: "And besides the fact that one must stand in a good state and situation with the help of Hashem in himself" - beyond the fact that a person must see to it that his own spiritual standing should be a good, stable and illuminated one. And he says this in Yiddish as well: "to be oneself as one ought to be" and in addition to the work on oneself - they, the "workers of light," were sent - what is the essence of their avodah?
As we mentioned, the Tzemach Tzedek said this to a chassid who complained that his extensive involvement with others detracted from his own personal avodah. And the Rebbe answers him: "Behold, the entire avodah is to merit to produce talmidim" - a chassid's entire avodah and all his aspiration must be to produce talmidim. "To produce talmidim" is drawn from the language of the Mishnah in Pirkei Avos, "and they raised up many talmidim." And he explains in Yiddish what "to produce talmidim" means - "solid people"; "to establish" also comes from the expression of something that stands firm and well founded, that is, well grounded and solid people, with whom things are held in a strong, foundational and inner way.
"Who will be devoted in their heart and mind to the inner intent" - to educate chassidim and talmidim who will be well grounded in the way in which they are being educated. And where is the test whether the matter is well grounded within him, or whether he is doing it merely to fulfill his obligation? He specifies: "that the study of the revealed Torah and a fondness for holiness through observance of the mitzvos are not enough, for one also needs the avodah of the heart." That a person learns nigleh and fulfills mitzvos and even cherishes their observance - this is wonderful, but it is still no proof that his spiritual avodah is well grounded. What is the touchstone? The core of the avodah must also be the avodah of the heart - to work on the innermost part of the heart, so that he has feeling in the matter and an inner connection to it. This shows that he is connected to the matter, and this is called being well grounded, and this is "producing talmidim."
This is what the Tzemach Tzedek said to Reb Hillel Paritcher: that his traveling to the colonies to strengthen Jews is the essence of the avodah and the essence of the matter; this is "anan po'alei dimama," we are the workers of the day.
This saying, as mentioned, was written by the Rebbe Rayatz to a chassid who was then the director of the Toras Emes yeshivah in Yerushalayim. The Rebbe writes to him in very strong terms, and even with sharp expressions, that he expects to see him produce talmidim permeated with the finest and choicest of inwardness; and in the wording there - "baked in the warmth of feeling," that there should be a chassidishe warmth in them. And if such a thing exists, one can reach the purpose of creation and the purpose of man. That is, he expects of him that he produce talmidim upon whom the avodah will be visible in a very inward way.
Let us conclude with one of the sichos in which the Rebbe Rayatz brings this saying. He values it greatly and says that six things are learned from it, and he explains what they are. We will say it briefly, and in the original sicha one can see the fuller treatment.
First: we learn that one must set aside one's personal good for the sake of another. If there is a question whether to invest in oneself or in another - one must set aside one's personal benefit and invest in another. This is one point from the Tzemach Tzedek's reply to Reb Hillel.
Second: we see here that a mitzvah and an obligation rests upon us to illuminate. We are "po'alei dimama," we must illuminate the homes of Jews and illuminate their hearts.
Third: how every Chabad chassid, each one according to his level, is to fulfill the mitzvah placed upon him - and this is a chovas gavra, a personal obligation upon each and every one, to illuminate the hearts of Jews with the light of chassidus.
Fourth: if one wishes to illuminate someone's heart and uplift him - only through chassidus can this be done. For we see in the saying that studying the revealed Torah is not enough; only through the teachings of chassidus can one truly illuminate a Jew's heart.
Fifth: what is the special quality of the light of chassidus? He elaborates on this: the light of chassidus is an intrinsic light, a light that does not change anywhere, even if one tries to change it. And he brings an example from fire: if the fire is a coal or a flame, it can be extinguished and it disappears; but if the fire is an intrinsic light, like the fire within a flint stone, it remains forever, and even if it is placed in water for a long time it will not lose its capacity. One must know that the teachings of chassidus are an intrinsic light, which has the power to illuminate in every situation and always.
Sixth: in order to succeed in this, to reveal that intrinsic light, one needs mesirus nefesh. This was demanded specifically of Reb Hillel - mesirus nefesh to travel about and to act. If you act out of mesirus nefesh, you have the power to reveal the intrinsic light of chassidus, and thereby to have an effect on Jews and arouse them. This is the main point and the essence of our task, and this is the content of the daily saying.