The two-hundredth "room" in the palace of Hayom Yom.
Tuesday, 12 Sivan 5703.
Shiurim: Chumash, Behaaloscha, Shlishi with Rashi's commentary.
Tehillim, 12th of the month, one says chapter 66 until chapter 68 inclusive.
Tanya, on this day we conclude chapter 3 in Shaar HaYichud Vehaemunah. The shiur begins with the word "Uchedevarim" on page 156, and on that same page, at the conclusion of the chapter, with the word "Lehakdim", the daily shiur ends.
In the daily teaching there are two matters: a reference to the phrasing of the "Shehakol" blessing, and also a teaching. The first line says: "In the blessing 'shehakol nihyeh bidvaro' - in the word nihyeh, the yud has a kamatz and not a segol". We do not say "nihyeh" (with a segol), but "nihyah" (with a kamatz). What is the point here? Among the poskim there are differing opinions on how to vowelize the blessing of "Shehakol": whether "nihyeh" with a segol, or "nihyah" with a kamatz.
What is the reasoning regarding this? The opinions that hold one should say it with a segol, "nihyeh", argue that this phrasing alludes to a present tense that includes past and future; meaning, Divine providence is constant, and everything comes to be by His word at all times and in every moment. In contrast, there are opinions that hold one should say "nihyah" with a kamatz, and this is how the Alter Rebbe ruled in the Shulchan Aruch. And what is the reason? Because all blessings were instituted specifically in the past tense; for when you come to enjoy the fruit now, the Holy One, blessed be He, has already created it, and when you come to enjoy the bread you are eating, the Holy One, blessed be He, has already created it - therefore you make a blessing over it in the past tense.
There is a reference to this - and we will not elaborate on it now - in siman 167, where the Alter Rebbe addresses blessings that seemingly use past tense, why we say "borei" or "hamotzi". There is a discussion there, for there is an additional point: one needs the past tense, and also an effort is made for it to be in the language of the verse. It is worthwhile to look into the source there in siman 167. In any event, here the Rebbe quotes the ruling of the Alter Rebbe in the Shulchan Aruch, that the blessing must be with a yud with a kamatz and not a yud with a segol.
Now there is a short teaching, which appears in a letter of the Rebbe Rayatz from 17 Elul of the year 5700. This letter is addressed to the chossid Rabbi Schneur Zalman Shmotkin, who lived in Warsaw at that time. During that period, a monthly journal named "Hatamim" was published, a publication that the Rebbe Rayatz put out, and it contained various articles on matters of content, and in those years it was printed in Warsaw. The Rebbe Rayatz writes to the chossid Rabbi Shmotkin, that he is more interested in him writing the words of criticism he has on the publication, than the words of those who laud and praise it.
And then he relates there, that he once received a letter from his father, the Rebbe Rashab, and points out the virtue of criticism - and this is the short teaching. And this is what he says: "My master, my father, my teacher and my Rebbe [the Rebbe Rashab, of righteous memory] writes in one of his letters: Love criticism, for it will stand you upon the true height". Criticism is something one should love - why? Because it straightens a person and stands him upon the true height, so that he stands in a correct and good place, more than those who laud and praise all the time, which does not necessarily straighten out what needs fixing. This is the content of the teaching, and it contains a very significant message.
The connection to the cycle of Yad Hachazakah by the Rambam: We are in the final days of Sefer Taharah. In the teaching of the previous day we saw the allusion to the first halachos in the laws of purity - Hilchos Tumas Meis. The second halachos in the laws of purity are Hilchos Parah Adumah. What is the connection between Hilchos Parah Adumah and this teaching? There is an interesting connection here by way of a hint.
Regarding King Solomon it is written that he wanted to understand everything, and when he reached the topic of Parah Adumah he wanted to understand it too, for he was the wisest of all men. The Holy One, blessed be He, said to him: This is not within your capability, this you cannot understand. And as King Solomon says about himself: "I said I will be wise, but it is far from me". In other words, it is as if criticism is being leveled at him: this you cannot do, this does not pertain to you - and ultimately it stands him upon the true height. The true greatness of King Solomon is in this point that is beyond taam v'daas: that with all his great wisdom, the true height is that he be bound and know that the laws of the Holy One, blessed be He, are not necessarily limited by his understanding and his taam v'daas. This is the connection, the hint, between the teaching and Hilchos Parah Adumah.