The daily Hayom Yom with Rabbi Yosef Katzman

כְּתִיב וּבֵרַכֲךָ ה' אֱלֹקֶיךָ בְּכֹל אֲשֶׁר תַּעֲשֶׂה

It is written: “G‑d, your L‑rd, will bless you in all that you do.”

הָאָדָם עָלָיו רַק לַעֲשׂוֹת כְּלִי לְפַרְנָסָתוֹ

A person only needs to make a vessel for his livelihood,

וּלְהִשְׁתַּדֵּל בְּכָל כֹּחוֹ אֲשֶׁר הַכְּלִי יִהְיֶה טָהוֹר מִכָּל סִיג וּפְסוֹלֶת דְּאוֹנָאָה כו

and should make every effort that it be pure of any trace of deception, etc.,

הַיְינוּ שֶׁיִּהְיֶה הַכֹּל עַל פִּי דִּינֵי הַתּוֹרָה

so that in every respect it accords with the laws of the Torah.

אֲשֶׁר אָז הוּא כְּלִי רָאוּי לַבְּרָכָה הָעֶלְיוֹנָה בִּשְׁנַיִם

It will then be a fit receptor for sublime blessings in two ways:

פַּרְנָסָה בְּרֶיוַח

his livelihood will be ample,

וַאֲשֶׁר הַפַּרְנָסָה תֵּלֵךְ לַמָּקוֹם הָרָאוּי

and it will be directed toward the proper place.

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]

וְיָרְדוּ חַיִּים שְׁאוֹלָה

[With regard to the company of Korach, it is written:] “They will go down alive to the grave.”

שֶׁגַּם בִּשְׁאוֹל חוֹשְׁבִים שֶׁהֵם חַיִּים

That is, even when in the grave they would think that they were alive.

הַבְּרָכָה בְּ–וְיָרְדוּ חַיִּים שְׁאוֹלָה

There is a blessing in “going down alive to the grave.”

כְּמוֹ בְּנֵי קֹרַח לֹא מֵתוּ

As [our Sages explain on the similar statement that] “the sons of Korach did not die,”

מָקוֹם נִתְבַּצֵּר לָהֶם וְעָשׂוּ תְּשׁוּבָה

“a place was fortified for them [in Gehinnom]” and they repented,

כִּי תְּשׁוּבָה מוֹעֶלֶת רַק כָּל עוֹד שֶׁהוּא חַי

because repentance is effective only as long as one is alive. [Similarly, regarding those who descended alive into the grave:]

וְזוֹהִי הַבְּרָכָה

The blessing was

שֶׁגַּם בִּשְׁאוֹל יִהְיוּ חַיִּים וְיּוּכְלוּ לַעֲשׂוֹת תְּשׁוּבָה

that even in the grave, they would be alive and able to repent.

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]

דְּאָגָה בְלֶב אִישׁ יַשְׁחֶנָּה

It is written: “If there is worry in a man’s heart, he should minimize it (yashchenah).”

וְאָמְרוּ רַזַ"ל שְׁנֵי פֵּרוּשִׁים

Our Sages interpret this in two ways:

יַסִּיחֶנָּה מִדַּעְתּוֹ

(a) he should take his mind off it (yasichenah, spelled with the letter samech),

יְשִׂיחֶנָּה לַאֲחֵרִים

or (b) he should relate it to others (yesichenah, spelled with the letter sin).

וּפֵרֵשׁ הַצֶּמַח צֶדֶק

On this the Tzemach Tzedek commented

לַאֲחֵרִים רַק בְּגוּף

that “others” refers to people who are only physically separate from the speaker,

אֲבָל מְאוּחָדִים אִתּוֹ עִמּוֹ

but are united with him in spirit,

שֶׁמַרְגִּישִׁים אֶת עִנְיָנוֹ

sensitive to his concerns.

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]

הַשּׁוֹאֵל בַּמֶּה הִיא הַהִתְקַשְׁרוּת שֶׁלּוֹ אֵלַי

You ask: What does your spiritual bond with me — your hiskashrus — consist of,

מֵאַחַר שֶׁאֵין אֲנִי מַכִּירוֹ פָּנִים

since I do not know you by face…?

..הַהִתְקַשְׁרוּת הָאֲמִתִּית הִיא עַל יְדֵי לִמּוּד הַתּוֹרָה

True connection is attained by Torah study.

כְּשֶׁהוּא לוֹמֵד הַמַּאֲמָרֵי חֲסִידוּת שֶׁלִּי

When you study my maamarim of Chassidus,

קוֹרֵא אֶת הַשִּׂיחוֹת

read the sichos,

וּמִתְחַבֵּר עִם יְדִידַי אַנְשֵׁי שְלוֹמֵינוּ וְתַלְמִידֵי הַתְּמִימִים יִחְיוּ

associate with my friends the members of the chassidic brotherhood and the temimim

בְּלִמּוּדָם וּבְהִתְוַעֲדוּתָם

in their studies and in their farbrengens,

וּמְקַיֵּם בַּקָּשָׁתִי בַּאֲמִירַת תְּהִלִּים וּבִשְׁמִירַת זְמַנֵּי הַלִּמּוּדִים

and fulfill my request by reciting Tehillim and maintaining a regular study schedule,

הִנֵּה בָּזֶה הִיא הַהִתְקַשְׁרוּת

— this is what constitutes hiskashrus.

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]

מְבָרְכִים רֹאשׁ חֹדֶשׁ תַּמּוּז

[On Shabbos Mevarchim,

אֲמִירַת כָּל הַתְּהִלִּים בְּהַשְׁכָּמָה

it is our custom] to recite the entire Book of Tehillim early in the morning

יוֹם הִתְוַעֲדוּת

and to hold a farbrengen on that day.

מַעֲנֶה אַאַזְמוּ"ר לְאַאַמוּ"ר בִּיחִידוּת, חוֹרֶף תרל"ה

My revered grandfather, the Rebbe [Maharash], gave the following answer to a question addressed to him by my revered father, the Rebbe [Rashab], in the course of a yechidus that took place in the winter of 5635 (1874-75):

הַיֵּצֶר הָרָע נִקְרָא נֶפֶשׁ הַבַּהֲמִית

“The Evil Inclination is called the ‘animal soul,’

לֹא מִפְּנֵי שֶׁהוּא בְּהֵמָה דַוְקָא

not because it is bestial.

כִּי לִפְעָמִים הוּא שׁוּעָל פִּקֵּחַ שֶׁבַּחַיּוֹת

On the contrary, at times it is like a fox, the cleverest of animals,

וּצְרִיכִים לְחָכְמָה מְרוּבָּה לְהָבִין תַּחְבּוּלוֹתָיו

so that one needs considerable wisdom to recognize its schemes.

וְלִפְעָמִים הוּא מִתְלַבֵּשׁ בִּלְבוּשׁ צַדִּיק תָּמִים עָנָו וּבַעַל מִדּוֹת טוֹבוֹת

At times, it even clothes itself in the garb of a tzaddik, who is sincere, humble, and of noble character.

בְּכָל אֶחָד וְאֶחָד הַנֶּפֶשׁ הַבַּהֲמִית שֶׁלּוֹ הִיא לְפִי מְהוּתוֹ הַפְּרָטִי

“Every individual’s animal soul matches his personal nature.

וְיֵשׁ אֲשֶׁר מִתְעוֹרֵר חֵשֶׁק גָּדוֹל לִלְמוֹד חֲסִידוּת

A person may be aroused by a great desire to study Chassidus

אוֹ לְהִתְבּוֹנֵן הֵיטֵב בְּאֵיזֶה הַשְׂכָּלָה

or to meditate deeply on a given abstract concept,

וּבֶאֱמֶת הִנֵּה זֶהוּ רַק עֲצַת הַיֵּצֶר

though in truth, this is just the counsel of the [Evil] Inclination

וּמִתַּחְבּוּלוֹת נֶפֶשׁ הַבַּהֲמִית

and the machinations of the animal soul

לִמְנוֹעַ מֵעֲבוֹדַת הַתְּפִלָּה וְכַדּוֹמֶה

to keep him from praying, and the like.

וּנְקוֹט הַאי כְּלָלָא בְּיָדְךָ וּזְכוֹר אוֹתוֹ תָּמִיד

“Adopt this principle and remember it constantly:

כִּי כָּל דָּבָר הַמּוֹעִיל אוֹ מֵבִיא לַעֲבוֹדָה בְּפוֹעַל

Whenever you encounter something that furthers or brings you to actual Divine service,

הִנֵּה כָּל מְנִיעָה שֶׁתִּהְיֶה לְדָבָר זֶה

anything that obstructs this —

אֲפִילוּ אִם הַמְּנִיעָה הִיא מִדָּבָר הַיּוֹתֵר נַעֲלָה

no matter how lofty —

הוּא רַק מִתַּחְבּוּלוֹתֶיהָ שֶׁל נֶפֶשׁ הַבַּהֲמִית

stems only from the intrigues of the animal soul.”

וְסִיֵּם אַאַמוּ"ר נִשְׁמָתוֹ עֵדֶן

After quoting the above teaching, my revered father, the Rebbe [Rashab], concluded:

עַד אָז לֹא יָדַעְתִּי אַז עֶס קעֶן זַיין אַ פְרוּמעֶר נֶפֶשׁ הַבַּהֲמִית

“Until then, I did not know that there could be a pious animal soul,

וועֶר רעֶדְט נאָךְ אַ חֲסִידִישׁעֶר נֶפֶשׁ הַבַּהֲמִית

and even a ‘chassidic’ animal soul….”

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]

לַאֲמִירַת וַהֲבִיאֵנוּ לְשָׁלוֹם כוּ

When saying the phrase vahavieinu leshalom,

מְחַבְּרִים תְּחִלָּה בּ' הַצִּיצִיּוֹת דִּלְפָנָיו

one first gathers together the two front tzitziyos;

אַחַר כַּךְ מְצַרְפִים צִיצִית כָּנָף הַשְּׂמָאלִי דְּלַאֲחוֹרָיו

to these are added the one from the back left corner

אַחַרי זֶה צִיצִית דְּכָנָף הַיָּמִין

and then the one from the back right corner.

וְאוֹחֲזִים אוֹתָם בֵּין קְמִיצָה לְזֶרֶת דְּיַד שְׂמֹאל

All four are then held between the ring finger and little finger of the left hand.

נוֹשְׁקִים הַצִּיצִיּוֹת שֵׁשׁ פְּעָמִים

The tzitzis are kissed six times:

הַיְינוּ בַּאֲמִירַת תֵּיבוֹת: צִיצִית, צִיצִית, לְצִיצִית, אֱמֶת, קַיֶּמֶת, לָעַד

when reciting the words tzitzis, tzitzis, letzitzis, emes, kayemes, and laad.

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]

רַבֵּנוּ בְּסֵפֶר שֶׁל בֵּינוּנִים פֶּרֶק ג' אוֹמֵר

In chapter 3 of Tanya, the [Alter] Rebbe states

כִּי ג' מוֹחִין חַבַּ"ד וְז' מִדּוֹת

that the three intellectual faculties of Chochmah, Binah and Daas, and the seven emotive attributes,

הֵם הִשְׁתַּלְשְׁלוּת מֵעֶשֶׂר סְפִירוֹת הָעֶלְיוֹנוֹת

are an extension of the ten supernal Sefiros.

דְּכָל זֶה הוּא בְּנֶפֶשׁ רוּחַ וּנְשָׁמָה

All this refers to the nefesh, ruach, and neshamah,

שֶׁהֵם הַמִּתְלַבְּשִׁים בְּגוּף הָאָדָם

the levels of the soul that are vested in the human body.

אָמְנָם עִנְיַן הַמְּסִירַת נֶפֶשׁ עַל אֱלֹקוּת

By contrast, the concept of mesirus nefesh [i.e., the ability to sacrifice oneself] for the sake of G‑dliness —

וואָס אַ אִיד נִיט עֶר וִויל אוּן נִיט עֶר קאָן זַיין חַס וְשָׁלוֹם אַ נִפְרָד מֵאֱלֹקוּת

meaning that a Jew neither wants nor is able to become severed from G‑dliness

זֶהוּ מֵעַצְמוּת אֵין סוֹף בָּרוּךְ הוּא

— stems from the very Essence of the [infinite] Ein Sof.

שֶׁלְּמַעְלָה מֵעִנְיַן הַסְּפִירוֹת דְּרֵאשִׁיתָם הִיא סְפִירַת הַחָכְמָה.

And this [level of Elokus] transcends [even] the highest of the Sefiros, which is the Sefirah of Chochmah.

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]

מִפִּתְגָּמֵי אַאַזְמוּ"ר

My revered grandfather, the Rebbe [Maharash], used to say:

דעֶר שֵׂכֶל אוּן מִדּוֹת געֶבּוֹי פוּן אַ חָסִיד, אִיז לְפִי עֶרֶךְ זַיין עֶרְשְׁטעֶ יְחִידוּת בַּא זַיין רֶבִּי'ן

The intellectual and emotional constitution of a chassid mirrors his first yechidus with his Rebbe.

דִי עֶרְשְׁטעֶ יְחִידוּת אִיז לְפִי עֵרֶךְ מְהוּת עַצְמוֹ פוּן אַ חָסִיד

The first yechidus reflects the chassid’s essential nature:

לְפִי אוֹפֶן מְהוּת עַצְמוֹ אַזאַ סֵדֶר עֲבוֹדָה גִיט אִיהם דעֶר רֶבִּי

the path in Divine service that the Rebbe gives the chassid [at that time] corresponds to this essential nature.

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]

בְּחֹדֶשׁ מַרְחֶשְׁוָן תּרי"ג

In the month of MarCheshvan, 5613 (1852),

קָבַע הַצֶּמַח צֶדֶק

the Tzemach Tzedek scheduled —

מִלְּבַד הַשִּׁעוּרִים הָאַחֵרִים

in addition to his other study sessions —

שִׁעוּר לִמּוּד עִם אַאַזְמוּ"ר בְּכָל יוֹם שְׁתֵּי שָׁעוֹת וּמֶחֱצָה

a study session with my revered grandfather, the Rebbe [Maharash], for two-and-a-half hours every day.

בְּחוֹרֶף מַתְחִיל מִשָּׁעָה הָעֲשִׂירִית לַיְלָה

In the winter they would begin at ten at night,

וּבְקַיִץ מִשָּׁעָה הָרְבִיעִית לִפְנוֹת בּוֹקֶר

and in the summer, at four in the morning.

שְׁתֵּי שָׁנִים הָיָה הַלִּמּוּד: קַבָּלָה עִם בֵּאוּרֵי חֲסִידוּת

For two years, they studied Kabbalah as explained in the teachings of Chassidus.

אַחַר זְמַן זֶה — עַד אֱלוּל תּרט"ז, שֶׁאָז נִפְסַק הַשִּׁעוּר

After this time, until Elul, 5616 (1856), when this study session ceased,

לָמְדוּ סִפְרֵי מֶחְקָר

they would study works of medieval Jewish philosophy (Chakirah) —

הָרַב סְעַדְיָה גָּאוֹן, מוֹרֶה נְבוּכִים, עִקָּרִים, כּוּזָרִי, וְעוֹד

R. Saadiah Gaon, Moreh Nevuchim, Sefer HaIkarim, Kuzari, and others —

עַל פִּי תּוֹרַת הַחֲסִידוּת

as interpreted in the teachings of Chassidus.

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]

בִּזְמַן הַזֶּה בְּעִקְבְתָא דִּמְשִׁיחָא מַמָּשׁ

In this present era of ikvesa diMeshicha, [the generation that can already hear the approaching footsteps of Mashiach,]

הַחוֹבָה עַל כָּל אֶחָד מִיִּשְׂרָאֵל לִדְרוֹשׁ בְּטוֹבַת זוּלָתוֹ

every Jew is obligated to seek the welfare of his fellow,

בֵּין זָקֵן בֵּין צָעִיר

be he an elder or a youth —

לְעוֹרְרוֹ לִתְשׁוּבָה

to arouse him to teshuvah,

לְמַעַן שֶׁלֹּא יֵצֵא חַס וְשָׁלוֹם מִכְּלַל יִשְׂרָאֵל

so that he will not leave the fold of the Jewish people,

שֶׁיִּזְכּוּ בְּעֶזְרַת הַשֵּׁם יִתְבָּרֵךְ, לִגְאוּלָה שְׁלֵמָה

who, with G‑d’s help, will merit the complete redemption.

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]