Rulings and insights from the Lubavitcher Rebbe - Rabbi Chaim Wolosow

This halacha reviews Chabad stringencies on Pesach, including avoiding Gebrokts, the emphasis on handmade Shmura matza, and practices regarding sugar and oils. It highlights how different chumros reflect both deep tradition and varying circumstances.

https://www.torahrecordings.com/shulchan_menachem/orach_chayim/222

The Rebbe discusses the permissibility of matzah beyond Pesach and clarifies that matzah must retain a proper taste. He refines sources brought for this point, emphasizing that the requirement is clearly established in Gemara Brachos rather than Chullin.

https://www.torahrecordings.com/shulchan_menachem/orach_chayim/221_002

The Rebbe emphasizes providing every Jew with hand-baked Shmura matza for the Seder, highlighting its role as the “food of faith and healing.” He calls on community leaders to ensure widespread access and stresses proper Pesach observance within the home.

https://www.torahrecordings.com/shulchan_menachem/orach_chayim/221_001

Shalom Aleichem. For today, we will do in the middle of Chapter Resh-Kaf, 220. We actually did part of this in the earlier version as we have been doing the Kitzur Shulchan Aruch, but here they added some pieces, so there is also an additional piece which is applicable and timely, because starting with Tuesday that is going to be Rosh Chodesh Nissan. Of course, this Shabbos is Shabbos Mevarchim, so starting with Tuesday we are going to start reading the Nasi.

The Nasi refers to when they first built and erected the Mishkan, when the tribes brought their offerings. There were twelve tribes. When we speak of the twelve tribes, we refer to the twelve sons of Yaakov, but we must remember that the tribe of Yosef was divided into two—Menashe and Ephraim. Therefore, when we speak here of the twelve tribes bringing their offerings, it includes Menashe and Ephraim, because the tribe of Levi did not bring an offering at that time together with the others.

Each day, starting from Rosh Chodesh Nissan, one of the leaders of the tribes, according to the order described in the pasuk, brought the korban of that day. The Torah records this at the end of Parshas Naso, going through each day: on the first day one tribe with its leader brought its offering, on the second day another, and so on. In fact, each of the korbanos was exactly the same.

Since the Mishkan was erected on Rosh Chodesh Nissan, the offerings began on that day. That is why we have the tradition that starting from Rosh Chodesh Nissan, we recite each day’s Nasi, reading the portion that describes the offering of that particular tribe.

At the end of each section, after reciting the Nasi of the day, we say a special Yehi Ratzon. In this prayer, we ask Hashem that in His great kindness He should shine upon our souls the spiritual lights associated with that tribe. We say, “If I am from that tribe.” For example, on the first day, when the tribe of Yehuda, represented by Nachshon ben Amminadav, brought the korban, we say, “If I am from the tribe of Yehuda,” asking that all the spiritual strengths of that tribe should empower us in Torah and avodas Hashem.

The Rebbe, in a sicha in Likkutei Sichos Chelek Lamed-Beis, addresses a difficulty. Out of the twelve prayers, only one would correspond to a person’s actual tribe. How, then, can we say “if I am from this tribe” each day, when eleven of those statements would seemingly be incorrect?

The answer is that there must be a connection to every tribe. Even if one does not belong directly to a particular tribe, there is still a spiritual connection, and one can receive the spiritual lights associated with it. This is related to the concept of ibbur, that a person can pass through and be connected to levels beyond their own.

The Rebbe explains further that when one actually belongs to a given tribe, the connection is revealed and powerful. However, even when one does not belong to that tribe, the statement “if I am from that tribe” is still meaningful, because there is an underlying connection. Moreover, the very act of saying it may help reveal that connection and draw down the spiritual influence of that tribe.

This explains why even Kohanim and Leviim, who clearly know their lineage, were instructed by the Rebbe Rashab to recite these prayers. Although they are not from the other tribes, there is still an indirect connection, and therefore they too can draw from those spiritual influences.

The Rebbe concludes that the twelve tribes represent twelve distinct pathways in the service of Hashem. By reciting all twelve Nesi’im, one connects to all these paths. On the thirteenth day, although there is no additional tribe, we read the section of the Menorah, corresponding to the tribe of Levi.

Aharon, the leader of the tribe of Levi, did not participate in the offerings, and Rashi explains that he felt distressed about this. Hashem responded, “Yours is greater than theirs,” referring to the lighting of the Menorah. Therefore, we include this section on the thirteenth day, completing the cycle of spiritual influence.

Through these twelve days and the thirteenth, we encompass all the spiritual energies of the tribes, drawing inspiration and holiness as we prepare for Yom Tov.

Additionally, although not mentioned explicitly in this sicha, we know from Shulchan Aruch that we do not say Tachanun during the entire month of Nissan. Since each tribe’s offering was like a personal Yom Tov, one might ask why this affects all of Klal Yisrael. The answer is that even though it was one tribe’s celebration, it impacted the entire Jewish people, expressing the deep unity of Klal Yisrael—regardless of individual lineage, we are all truly one.

Summary

The Nesi’im reflect twelve paths in serving Hashem, and through reciting them, every Jew connects to all. Even without direct lineage, a spiritual connection exists. This highlights the unity of Klal Yisrael, where each tribe’s light and celebration extend to all.

https://www.torahrecordings.com/shulchan_menachem/orach_chayim/220_005

The Rebbe addresses whether one should read the Nasi from the Sefer Torah when it is already out on Shabbos or weekdays. He rules not to do so, due to concerns of adding to Krias HaTorah and the issue of tircha de-tzibura in rolling the Torah.

https://www.torahrecordings.com/shulchan_menachem/orach_chayim/220_003

This halacha explores Chabad customs on Pesach, including the care regarding Gebrokts (Matza Shruya), the emphasis on hand-baked Shmura Matza, and additional stringencies such as sugar and oils. It highlights how different levels of hiddur reflect both tradition and circumstance.

https://www.torahrecordings.com/shulchan_menachem/orach_chayim/220_002

Chapter Resh Chaf (220) – Rosh Chodesh Nissan and the Reading of the Nasi

https://www.torahrecordings.com/shulchan_menachem/orach_chayim/220_001

The Rebbe explains that Chabad recites Shehecheyanu on Purim morning following the personal practice of the Alter Rebbe, even though it is omitted in his Siddur. This daytime blessing is unique because it also covers Mishloach Manos and the Purim Feast, ensuring that every Mitzva of the day is sanctified with a dedicated blessing of gratitude.

https://www.torahrecordings.com/shulchan_menachem/orach_chayim/351

The Rebbe rules that even young children should be educated to give Mishloach Manos and Matanos L’evyonim. To ensure a gift is halachically "important," each of the two portions should ideally be at least the size of a K’zayis and worth a Prutah, ensuring the Mitzva is performed with dignity and precision.

https://www.torahrecordings.com/shulchan_menachem/orach_chayim/350

The Rebbe explains that Chabad Purim Farbrengens bridge the 14th and 15th of Adar. Using the Rema’s concern for prayer times, the Rebbe applies a Kal Vachomer: if we must be careful with Rabbinic prayer, we must be even more diligent with Bentching, which is a sacred Torah obligation.

https://www.torahrecordings.com/shulchan_menachem/orach_chayim/349_003