The daily Hayom Yom with Rabbi Yosef Katzman

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]

נִיט הֲנָאָה האָבּעֶן פוּן עוֹלָם הַזֶּה אִין פוּלעֶן זִין

Not to derive satisfaction from this world in the fullest sense

הוּא רַק הֲכָנָה טוֹבָה לַעֲבוֹדָה

is only a good preparatory step toward Divine service.

עִנְיַן הָעֲבוֹדָה הוּא לַעֲשׂוֹת הַגַּשְׁמִי כְּלִי לֵאלֹקוּת

Divine service itself involves transforming physicality into a vessel for G‑dliness.

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]

כְּבָר הֶחְלִיטוּ הָרִאשׁוֹנִים כְּמַלְאָכִים, זְכוּתָם יָגֵן עָלֵינוּ

The sages of the early generations — who have been likened to angels — determined long ago

אֲשֶׁר רְפוּאַת הַנֶּפֶשׁ הִיא כִּרְפוּאַת הַגּוּף

that healing the soul is similar to healing the body.

לְכֹל לְרֹאשׁ צָרִיךְ לְסַמֵּן מְקוֹם הַחוֹלִי

The first step is to discern the source of the infirmity.

אִם הוּא מִצַּד שֶׁחוֹמֶר גּוּפוֹ עָב גַס וּמוּשְׁחָת

Does it stem from the body’s physical coarseness and impurity,

אוֹ שֶׁהַחִסָּרוֹן הוּא בְּכֹחוֹת נַפְשׁוֹ

or from the attributes of the soul

שֶׁיֵּשׁ לָהּ נְטִיּוֹת לְעִנְיָנִים רָעִים כְּמוֹ גַּאֲוָה, שֶׁקֶר וְכַדּוֹמֶה

that incline toward undesirable traits such as pride and falsehood?

אוֹ שֶׁמְקוֹר הַחוֹלִי הוּא בְּהָרְגִילוּת

Perhaps the infirmity stems from bad habits

שֶׁמִּפְּנֵי רוֹעַ הַחִנּוּךְ אוֹ רוֹעַ הַסְּבִיבָה בָּא לִרְגִילוֹת רָעוֹת

that result from a faulty education or negative surroundings.

עַד אֲשֶׁר לֹא יִתְבָּרְרוּ פְּרָטֵי מְקוֹם הַחוֹלִי וְסִבַּת אֲחִיזַת הַמַּחֲלָה

Until the source of the infirmity and the reason it has taken hold become clear,

אִי אֶפְשָׁר לְהַתְחִיל בִּרְפוּאָתוֹ

it is impossible for healing to begin.

כִּי אִם לְסַדֵּר אוֹפֶן הַנְהָגָה יְשָׁרָה בְּכָל הַדְּבָרִים בְּמַה שֶׁיַּעֲשֶׂה וּבְמַה שֶׁיִּמְנַע אֶת עַצְמוֹ מֵהֶם

What is possible is to adopt a proper path of conduct in all matters: what one should and should not do,

בְּוַעֲשֵׂה טוֹב בְּקִיּוּם הַמִּצְוֹת קְבִיעוּת עִתִּים לַתּוֹרָה קִנְיַן מִדּוֹת טוֹבוֹת

both by “doing good”3 — observing the mitzvos, setting regular times for Torah study, and acquiring positive character traits —

וּבְסוּר מֵרַע

and by “turning away from evil.”

אָמְנָם מַה שֶׁנָּחוּץ בְּיוֹתֵר הוּא

The most important thing, however,

שֶׁיְּעוֹרֵר הַחוֹלֶה בְּעַצְמוֹ שְׁנֵי עִנְיָנִים

is for a sick person to arouse within himself two realizations:

א) לֵדַע שֶׁהוּא חוֹלֶה וְיִכְסוֹף וְיִשְׁתּוֹקֵק לְהִתְרַפְּאוֹת מֵחָלְיוֹ

(a) an awareness that he is sick, and a desire and a yearning to be cured of his illness;

ב) הַיְדִיעָה שֶׁיָּכוֹל לְהִתְרַפְּאוֹת

(b) the knowledge that he can be cured,

וְהַתִּקְוָה וּבִטָּחוֹן גָּמוּר כִּי בְּעֶזְרַת הַשֵּׁם יִתְבָּרֵךְ יִתְרַפֵּא מֵחָלְיוֹ

and the hope and absolute trust that with G‑d’s help, he will be cured.

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]

בִּתְחִלָּה הָיָה רַבֵּנוּ הַגָּדוֹל אוֹמֵר דְּרוּשִׁים קְצָרִים בִּמְאֹד

At first, the Alter Rebbe would deliver very short teachings

מַרְעִישֵׁי הַלֵּב וּמַלְהִיבִים מְאֹד

that would arouse the heart and inflame it with spiritual emotion.

"וְנִקְרְאוּ בְּשֵׁם "דְּרָכִים

These were called derachim (“paths”).

אַחַר כַּךְ נִקְרְאוּ "אִגְּרוֹת" וְהֵם אֲרוּכִּים יוֹתֵר

Later, his teachings became longer and were called igros (“letters”).

"אַחַר כַּךְ הִשְׁתַּלְשֵׁל שֶׁנִּקְרְאוּ "תּוֹרוֹת

The teachings were further developed and were called Toros.

וְהֵם שָׁרְשֵׁי הַדְּרוּשִׁים שֶׁבְּתּוֹרָה אוֹר וְלִקּוּטֵי תּוֹרָה

These became the root and core material for the maamarim in Torah Or and Likkutei Torah.

"אַחַר כַּךְ אֲרוּכִּים מְעַט יוֹתֵר וְנִקְרְאוּ "כְּתָבִים

Later they became slightly longer, and were called kesavim (“writings”).

וְהֵם בְּבֵאוּר בַּהֲשָׂגָה רְחָבָה לְפִי עֶרֶךְ

These included explanations that allowed for relatively thorough comprehension.

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]

בִּלְבִישַׁת טַלִּית קָטָן בַּבּוֹקֶר

When putting on a tallis katan in the morning —

בְּיָדַיִם נְקִיּוֹת וּבְמָקוֹם שֶׁמּוּתָּר לְבָרֵךְ

if one’s hands are pure and he is in a place where it is permitted to recite a blessing —

"מְבָרְכִים "עַל מִצְוַת צִיצִית

he should conclude the blessing with the words, …al mitzvas tzitzis,

כֵּיוָן שֶׁאֵין בְּטַלִּית קָטָן שֶׁלָּנוּ שִׁעוּר עִטּוּף

since a tallis katan of the kind we wear is not large enough to enable one to enwrap himself in it.

אִם אָסוּר לְבָרֵךְ

If [while dressing in the morning one is in a place where] it is forbidden to recite a blessing,

אֲזַי קוֹדֶם הַתְּפִלָּה

then before [one starts] the Morning Service

אִם אֵינוֹ לוֹבֵשׁ טַלִּית גָּדוֹל

if one does not wear a tallis gadol [while praying],

יְמַשְׁמֵשׁ בְּד' צִיצִיּוֹתָיו וִיבָרֵךְ אָז

he should handle the four tzitziyos and recite the blessing […al mitzvas tzitzis] at that time.

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]

הַצֶּמַח צֶדֶק חִבֵּר כַּמָּה נִגּוּנִים

The Tzemach Tzedek composed several niggunim.

לִמּוּדוֹ הָיָה בְּקוֹל וְנִגּוּן

He would study aloud and melodiously.

וְלִפְעָמִים הָיָה מַפְסִיק בְּאֶמְצַע לִמּוּדוֹ

At times he would pause in the midst of his study,

אוֹ כְּתִיבָתוֹ דִּבְרֵי אֱלֹקִים חַיִּים אוֹ שְׁאֵלוֹת וּתְשׁוּבוֹת

or in the midst of writing Chassidus or a halachic responsum,

וּמְנַגֵּן אֵיזֶה נִגּוּן

and would sing a niggun.

אַאַזְמוּ"ר סִפֵּר

My revered grandfather, the Rebbe [Maharash], related

אֲשֶׁר מִקּוֹל נִגּוּנוֹ שֶׁל הַצֶּמַח צֶדֶק

that from the tone of the niggun the Tzemach Tzedek was singing,

הָיָה יוֹדֵעַ בַּמֶּה הוּא עָסוּק בְּאוֹתָה שָׁעָה

he could tell the subject he was involved in at that time.

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]

בְּבִרְכַּת שֶׁהַכֹּל נִהְיָה בִּדְבָרוֹ

In the blessing Shehakol nih’yah bidvaro,

נִהְיָה הַיוּ"ד בְּקָמַץ וְלֹא בְּסֶגּוֹל

the yud of the word nih’yah should be pronounced with a kamatz and not with a segol.

אַאַמוּ"ר כּוֹתֵב בְּאֶחָד מִמִּכְתָּבָיו

My revered father, the Rebbe [Rashab], writes in a letter:

אֱהוֹב אֶת הַבִּקּוֹרֶת

“Love criticism,

כִּי הִיא תַעֲמִידְךָ עַל הַגּוֹבַה הָאֲמִתִּי

for it will place you on a truly high level.”

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]