The daily Hayom Yom with Rabbi Yosef Katzman

Day 13 of the Omer

הַחֲסִידִים שָׁאֲלוּ אֶת אַדְמוּ"ר הַזָּקֵן

Chassidim once asked the Alter Rebbe:

אֵיזֶה עֲבוֹדָה נַעֲלֵית יוֹתֵר

“Which kind of Divine service is superior —

אַהֲבַת ה' אוֹ אַהֲבַת יִשְׂרָאֵל

cultivating a love of G‑d or cultivating a love for one’s fellow Jew?”

וַיַּעַן

[The Alter Rebbe] answered:

אַהֲבַת ה' וְאַהֲבַת יִשְׂרָאֵל שְׁתֵּיהֶן כְּאַחַת חֲקוּקוֹת

“Loving G‑d and loving one’s fellow Jew are both equally engraved

בְּנִשְׁמָתוֹ רוּחוֹ וְנַפְשׁוֹ שֶׁל כָּל אֶחָד מִיִּשְׂרָאֵל

in the soul of every Jew.

וּמִקְרָא מָלֵא דִבֵּר הַכָּתוּב אָהַבְתִּי אֶתְכֶם אָמַר ה

Nevertheless, it is explicitly stated: ‘I have loved you,’ declares G‑d.’

הֲרֵי דִּגְדוֹלָה אַהֲבַת יִשְׂרָאֵל

From this we can conclude that the love for one’s fellow Jew is superior,

דְּאוֹהֵב מַה שֶׁהָאָהוּב אוֹהֵב

because it involves loving what one’s Beloved loves.”

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]

Day 12 of the Omer

דְּבָרִים הַמּוּתָּרִים

Permissible actions

אִם עוֹשֶׂה אוֹתָם לַהֲנָאָתוֹ הֵם רַע גָּמוּר

performed for one’s own pleasure are utterly evil,

כְּמוֹ שֶׁכָּתַב רַבֵּנוּ נִשְׁמָתוֹ עֵדֶן (תַּנְיָא פֶּרֶק ז')

as the Alter Rebbe states in ch. 7 of Tanya,

לְפִי דְּקַדֵּשׁ עַצְמְךָ בַּמּוּתָּר לָךְ

for one must “sanctify himself in those matters that are permitted.”

צָרִיךְ לְהַכְנִיס קְדוּשָּׁה בַּדְּבָרִים הַמּוּתָּרִים

These matters must be invested with holiness,

שֶׁיִּהְיֶ' בָּהֶם תַּכְלִית שֶׁל תּוֹרָה וּמִצְוֹת יִרְאַת שָׁמַיִם וּמִדּוֹת טוֹבוֹת

so that they will be undertaken for reasons related to Torah, mitzvos, the fear of G‑d, or self-refinement.

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]

Day 11 of the Omer

מְבָרְכִים רֹאשׁ חֹדֶשׁ אִיָר

It is Shabbos Mevarchim of the month of Iyar

אֲמִירַת כָּל הַתְּהִלִּים בְּהַשְׁכָּמָה

[On Shabbos Mevarchim, 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.

הפטורה: הֲלוֹא כִּבְנֵי כוּשִׁיִים

The haftarah begins Halo chivnei Chushi’im (Amos 9:7-15).

מִשִּׂיחַת אַאַמוּ"ר

From a talk of my revered father, the Rebbe [Rashab]:

חֲסִידוּת מאָנט אַז וְרָחַץ אֶת בְּשָׂרוֹ בַּמַּיִם וּלְבֵשָׁם

Chassidus demands that [every individual in his Divine service should fulfill — in spiritual terms — the Torah’s instruction concerning the vestments of the Kohen Gadol, the High Priest], “He shall wash his flesh in water, and wear them.”

דאָס הֵייסְט דִי הַשְׂכָּלָה פוּן חֲסִידוּת מוּז אוֹיסוואַשׁעֶן דעֶם בָּשָׂר

This means that one’s contemplation on the concepts of Chassidus must wash the flesh,

אוּן אַראָפּשְׁווֵיינקעֶן דעֶם אֶת בְּשָׂרוֹ

and clean away

אֶת הַטָּפֵל לִבְשָׂרוֹ

“those matters that are adjuncts to one’s flesh” —

דִי אַלעֶ רְגִילוּת'ן, וועֶלכעֶ בָּשָׂר מאַכט

all the habits that the body creates.

אוּן דאַן קעֶן מעֶן עֶרשְׁט אָנטאָן דִי בִּגְדֵי קֹדֶשׁ

Only then can one put on “holy garments.”

מַחֲשֶׁבֶת וְדִבּוּר חֲסִידוּת

Thinking and speaking about Chassidus

וְהַנְהָגָתָם שֶׁל חֲסִידִים בְּהִתְבּוֹנְנוּת קוֹדֶם הַתְּפִלָּה

and following the chassidic practice of meditation before prayer —

בִּגְדֵי קֹדֶשׁ הֵם

these are “holy garments.”

דאָס אִיז בְּגָדִים וועֶלכעֶ מעֶן האָט געֶגעֶבּעֶן מִן הַקֹּדֶשׁ

They are garments bestowed by a holy source.

אָבּעֶר דעֶר וְרָחַץ בַּמַּיִם אֶת בְּשָׂרוֹ דאָס דאַרף מעֶן אַלֵיין

To “wash [one’s] flesh in water,” by contrast, must be done by oneself.

לְבוּשֵׁי הַנֶּפֶשׁ דאָס גִיט מעֶן מִלְמַעְלָה

The garments of the soul are given from above,

אָבּעֶר אָפּוואַשׁעֶן דעֶם טָפֵל וואָס וועֶרט פוּן בְּשָׂרִיּוּת

but washing away the extraneous elements that derive from material involvement,

אוּן דעֶם בָּשָׂר אַלֵיין מאַכעֶן פאַר אַ בָּשָׂר קֹדֶשׁ

and furthermore transforming the flesh itself into “holy flesh” —

דאָס אִיז נאָר בְּכֹחַ עַצְמוֹ

this can be done only through one’s own efforts.

אוּן דאָס מאָנט חֲסִידוּת

This is what Chassidus demands

אוּן אוֹיף דעֶם האָט רַבֵּנוּ הַגָּדוֹל געֶהאַט מְסִירַת נֶפֶשׁ

and this is the goal for which the Alter Rebbe devoted his life.

עֶר האָט געֶעֶפעֶנט דעֶם צִנּוֹר פוּן מְסִירַת נֶפֶשׁ אוֹיף עֲבוֹדַת ה' בִּתְפִלָּה

He opened up the channel of utter self-sacrifice to serve G‑d in prayer,

זַיין צוּגעֶבּוּנדעֶן צוּ עַצְמוּת אֵין סוֹף

to become bound to G‑d’s infinite Essence.

חֲסִידוּת שְׁטעֶלט אַוועֶק אַ חָסִיד פָּנִים אֶל פָּנִים צוּ עַצְמוּת אֵין סוֹף

Chassidus places a chassid face to face with G‑d’s infinite Essence.

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]

Day 10 of the Omer

הָעֲבוֹדָה הִיא בְּכָל אָדָם לְפִי מְהוּתוֹ וּמַעֲלָתוֹ

Every individual is required to serve G‑d according to his nature and spiritual level.

מִי שֶׁיֵּשׁ בְּיָדוֹ לִנְקוֹב מַרְגָּלִיּוֹת אוֹ לִלְטוֹשׁ אֲבָנִים טוֹבוֹת

A person who can pierce pearls or polish gems,

וְעוֹסֵק בַּעֲבוֹדַת מְלֶאכֶת אֲפִיַּת לֶחֶם

yet occupies himself with baking bread,

וּמוּבָן דּוּגְמַת כָּל זֶה בַּעֲבוֹדָה

— the parallels to this in our Divine service are obvious —

הֲגַם שֶׁהִיא עֲבוֹדָה וּמְלָאכָה הַנִּצְרֶכֶת בִּמְאֹד

even though this too is a much needed task

בְּכָל זֶה לְחֵטְא יֵחָשֵׁב לָאִישׁ הַהוּא

this person is considered to have sinned.

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]

Isru Chag, Day 8 of the Omer

עֶס אִיז פאַראןַ דעֶר עִנְיָן

The concept

וואָס אַחֲרוֹן שֶׁל פֶּסַח אִיז דעֶר גִּלּוּי פוּן מָשִׁיחַ, וואָס אִיז שַׁיָּךְ לְכָל יִשְׂרָאֵל

that there is a revelation of Mashiach on the Last Day of Pesach is relevant to the entire Jewish people.

פֶּסַח אִיז דאָך דעֶר מְדַלֵּג אוּן לֵיל שִׁמּוּרִים

On Pesach, [the dynamic between G‑d and His people is characterized by] a “leap,” and [Pesach begins with] “the night of G‑d’s watchfulness.”

אוּן בִּכְלָל העֶרְט זִיך חֵרוּת'דִיק

Overall, we experience freedom.

אוּן נאָכדעֶם פאַלט מעֶן אַרַיין אִין וועֶלְט

Afterwards, however, we are plunged back into the world.

אִיז דאָס אִיז דעֶר גִּלּוּי פוּן מָשִׁיחַ

This, then, is the above-mentioned revelation of Mashiach —

דעֶר תּוֹקֶף וואָס עֶס גִיט אַז מְ'זאָל קעֶנעֶן געֶהְן אִין וועֶלְט

the resolute power that it generates, enabling us to continue on in the world.

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]

The Last Day of Pesach, Day 7 of the Omer

בַּיּוֹם מְהַדְּרִים

[On the last day of Pesach,] one makes a point of observing the following sequence:

לְקַדֵּשׁ

One first recites the daytime Kiddush,

אַחַר כָּךְ מִתְפַּלְלִים תְּפִלַּת הַמִּנְחָה

then Minchah,

וְאַחַר זֶה סְעוּדַּת יוֹם טוֹב

and only then comes the festive meal of Yom-Tov.

הַבַּעַל שֵׁם טוֹב הָיָה אוֹכֵל ג' סְעוּדּוֹת בְּאַחֲרוֹן שֶׁל פֶּסַח

It was the custom of the Baal Shem Tov to partake of three meals on the Last Day of Pesach.

סְעוּדַּת אַחֲרוֹן שֶׁל פֶּסַח הָיְתָה נִקְרֵאת — אֵצֶל הַבַּעַל שֵׁם טוֹב — מָשִׁיחַ'ס סְעוּדָּה

The last of these he called Mashiach’s Seudah — “the festive meal of Mashiach,”

אַחֲרוֹן שֶׁל פֶּסַח אִיז מָשִׁיחַ'ס סְעוּדָּה

the Last Day of Pesach is Mashiach’s meal

וַוייל אַחֲרוֹן שֶׁל פֶּסַח אִיז מֵאִיר גִּילּוּי הֶאָרַת הַמָּשִׁיחַ

for on the last day of Pesach, the radiance of Mashiach is openly revealed.

בִּשְׁנַת תּרס"ו הִתְחִיל הַסֵּדֶר

From the year 5666 (1906), it became the custom

אֲשֶׁר תַּלְמִידֵי תּוֹמְכֵי תְמִימִים יֹאכְלוּ יַחַד בְּחַג הַפֶּסַח בְּהֵיכַל הַלִּמּוּד

for the students of the Tomchei Temimim Yeshivah in Lubavitch to take their Pesach meals together in the study hall.

וְהָיָה אָז שׁ"י תַּלְמִידִים וְח"י שֻׁלְחָנוֹת

At that time there were 310 students sitting at 18 tables.

סְעוּדַּת אַחֲרוֹן שֶׁל פֶּסַח אָכַל אַאַמוּ"ר בְּיַחַד עִם הַתַּלְמִידִים

[That year,] my revered father, the Rebbe [Rashab], joined the students for the [third] festive meal,

וְצִיוָּה לָתֵת לְכָל תַּלְמִיד ד' כּוֹסוֹת

and directed that each of them receive four cups of wine.

וְאָמַר אָז: דאָס אִיז סְעוּדַּת מָשִׁיחַ

“This is Mashiach’s Seudah,” he declared.

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]

The Seventh Day of Pesach, Day 6 of the Omer

בְּעֵת קְרִיאַת הַשִׁירָה - עוֹמְדִים

It is customary to stand while the Song [of the Sea] is being read [in the synagogue].

אִין לְיוּבּאַוִויטְשׁ פְלעֶגט מעֶן זַיין אוֹיף שְׁבִיעִי שֶׁל פֶּסַח

It was customary in Lubavitch to remain awake on the night of the Seventh Day of Pesach,

אוֹיךְ שָׁבוּעוֹת אוּן הוֹשַעֲנָא רַבָּה

and on the nights of Shavuos and Hoshana Rabbah.

אַז אִיךְ בִּין אַלְט געֶוועֶן נַיין יאָהר

From when I turned nine,

האָבּ אִיךְ זִיךְ שׁוֹין נִיט געֶלֵייגט שְׁלאָפעֶן שְׁבִיעִי שֶׁל פֶּסַח

I did not go to sleep on the night of the Seventh Day of Pesach.

מְ'דאַרף לעֶרנעֶן אַ גאַנצעֶ נאַכט

We should study Torah the entire night.

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]

Day 5 of the Omer

פַּעַם נִכְנַס כְּבוֹד קְדֻשַּׁת הָרַב חַיִּים אַבְרָהָם (בֶּן רַבֵּנוּ הַזָּקֵן)

R. Chayim Avraham, the Alter Rebbe’s son, once visited

אֶל אַדְמוּ"ר הָאֶמְצָעִי בְּחַג הַפֶּסַח

[his elder brother,] the Mitteler Rebbe, on Pesach

לֵאמֹר גוּט יוֹם טוֹב

to wish him Gut Yom-Tov.

וְסִפֵּר אָז — הָרַב חַיִּים אַבְרָהָם

R. Chayim Avraham related

שֶׁרַבֵּנוּ הַזָּקֵן אָמַר

that the Alter Rebbe had said:

פֶּסַח דאַרף אֵיינעֶר דעֶם אַנְדעֶרעֶן נִיט מְכַבֵּד זַיין בַּאֲכִילָה וּשְׁתִיָּה

“On Pesach, one should not offer a guest food or drink,

אָבּעֶר נעֶמעֶן אַלֵיין מעֶג מעֶן

but the visitor may partake on his own.”

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]

Shabbos Chol HaMoed Pesach, Day 4 of the Omer

גַּם בְּשִׂמְחָה וּבְצָהֳלָה

[Whenever Shabbos coincides with Yom-Tov or (as in the present case) with one of the days of Chol HaMoed,] the wording [in the last stanza of the Lechah Dodi hymn in Friday evening’s Kabbalas Shabbos service] is gam besimchah u’vetzahalah (“both with rejoicing and gladness”).

שָׁלוֹם עֲלֵיכֶם. אֵשֶׁת חַיִל. מִזְמוֹר לְדָוִד. דָּא הִיא סְעוּדָתָא, וְיִתֶּן לְךָ — אוֹמְרִים בְּלַחַשׁ

[In the above-described situation,] the passages beginning Shalom aleichem, Eishes chayil, Mizmor leDavid and Da hi seudasa [that are recited on Friday evening], and the passages beginning VeYiten Lecha [that are recited after Havdalah], should be said in a whisper.

פַעַם פֵּרֵשׁ אַאַמוּ"ר

My revered father, the Rebbe [Rashab], once gave the following [mystical] interpretation [of the Four Questions]:

מַה נִּשְׁתַּנָּה הַלַּיְלָה — גָּלוּת שֶׁנִּמְשַׁל לְלַיְלָה — הַזֶּה — הָאַחֲרוֹן

Why is this night, this final exile (for exile is symbolized by night), different

מִכָּל הַלֵּילוֹת — גָּלֻיּוֹת שֶׁקָּדְמוּהוּ

from all the other nights, from all the exiles that preceded it?

שֶׁבְּכָל הַלֵּילוֹת אֵין אָנוּ מַטְבִּילִין — לְשׁוֹן מֵרוּק נִקָּיוֹן וְטַהֲרָה — אֲפִילוּ פַּעַם אֶחָת

On all [other] nights we do not dip (the verb מטבילין also means [immersion and thus implies] scouring, cleansing, and purification) even once.

לֹא נִגְמַר הַמֵּרוּק בָּהֶם, כִּי הֲרֵי הָיָה אַחֲרֵיהֶם עוֹד גָּלוּת

The process of cleansing was not completed in the previous exiles, as is evident from the fact that each was followed by yet another exile.

הַלַּיְלָה הַזֶּה שְׁתֵּי פְעָמִים — מֵרוּק גּוּף וְגִלּוּי הַנֶּפֶשׁ

On this night we dip twice, [once to] scour the body and [once to] reveal the soul.

שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִים חָמֵץ אוֹ מַצָּה

On all [other] nights, we eat chametz or matzah.

הַיְנוּ כִּי גַם אַחַר הַגָּלוּת, הָעֲבוֹדָה הִיא מִצַּד נֶפֶשׁ הָאֱלֹקִית, מַצָּה בִּטּוּל

Following all the other exiles, our Divine service involves both the G‑dly soul, symbolized by matzah, which represents bittul (self-nullification),

וּמִצַּד נֶפֶשׁ הַבַּהֲמִית, חָמֵץ יֵשׁוּת

and the animal soul, symbolized by chametz, which represents yeshus (egoism).

הַלַּיְלָה הַזֶּה — אַחַר גָּלוּת הָאַחֲרוֹן — כּוּלּוֹ מַצָּה — שֶׁיּוּעֲבַר רוּחַ הַטּוּמְאָה

On this night, after this final exile, [we eat] only matzah, for the spirit of impurity will be removed from the world.

שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין שְׁאָר יְרָקוֹת

On all [other] nights, we eat other vegetables.

כָּל הַמְקַנֵּא פָּנָיו מוֹרִיקוֹת

[This recalls the popular saying that] “when a person becomes envious, his face turns green.”

וּבְכָל הַגָּלֻיּוֹת הַרְבֵּה בְּחִינוֹת בְּקִנְאָה: קִנְאַת סוֹפְרִים וְהַדּוֹמֶה

During all the exiles there were many kinds of envy, [including negative ones, such as envying another’s wealth, and also positive kinds of envy,] such as “the envy of scholars, [which increases wisdom].”

הַלַּיְלָה הַזֶּה — אַחַר גָּלוּת הָאַחֲרוֹן — כּוּלּוֹ מָרוֹר — קִנְאָה הַיּוֹתֵר גְּדוֹלָה

On this night, after this exile, [we eat] only maror: envy will be [only positive and of] the most intense [kind].

עַל דֶּרֶךְ מַאֲמַר רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה כָּל צַדִּיק נִכְוֶה מֵחוּפָּתוֹ שֶׁל חֲבֵרוֹ

As the Sages said, “[In the World to Come,] every tzaddik will be singed by the [fiery] canopy of his colleague.”

שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין בֵּין יוֹשְׁבִין בֵּין מְסוּבִּין

On all [other] nights, we eat either sitting or reclining.

כָּל הַגִּלּוּיִם שֶׁעַל יְדֵי הַגָּלֻיּוֹת — אוֹכְלִין — בְּחִינַת הַתַּעֲנוּג

[In the case of] all the revelations elicited by [the Divine service of Jews throughout] the exiles, “we eat” [i.e., we experience] the pleasure [that G‑d derives from this service].

וְיֵשׁ הִתְפַּשְּׁטוּת הַתַּעֲנוּג וְתַעֲנוּג הָעַצְמִי

Now, there is a [mere] emanation of this pleasure, and there is the pleasure itself.

וְיֵשׁ מִי שֶׁמַּגִּיעַ בַּעֲבוֹדָתוֹ לְהִתְפַּשְּׁטוּת הַתַּעֲנוּג וְיֵשׁ לַתַּעֲנוּג הָעַצְמִי

Some people, through their Divine service, reach a point [of spiritual growth] at which they apprehend [merely] an emanation of G‑d’s pleasure; others reach a point at which they can apprehend the very essence of His pleasure. [Sitting connotes a limited level of relaxed pleasure; reclining connotes the ultimate level of pleasurable tranquility.

הַלַּיְלָה הַזֶּה — אַחַר גָּלוּת הָאַחֲרוֹן — כּוּלָּנוּ מְסוּבִּין

Hence:] On this night, after this exile, we are all reclining:

שֶׁכָּל יִשְׂרָאֵל יַגִּיעוּ לִבְחִינַת תַּעֲנוּג הָעַצְמִי

every Jew will reach the level at which they will apprehend the ultimate level of [G‑d’s] delight.

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]

בְּמִנְחָה אֵין אוֹמְרִים הוֹדוּ, אַבָל אוֹמְרִים פָּתַח אֵלִיָּהוּ

The psalm beginning Hodu is not recited before the Afternoon Service, but the passage beginning Pasach Eliyahu is recited.

שְׁנַת תּר"ח אָמַר הַצֶּמַח צֶדֶק מַאֲמָר עַל פָּסוּק אִם כֶּסֶף תַּלְוֶה גו

In the year 5608 (1848), the Tzemach Tzedek delivered the maamar entitled Im Kesef Talveh — “When you will lend money (lit., ‘silver’)….”

כֶּסֶף הוּא הַנְּשָׁמָה

There he explained that kesef (“silver”) alludes to the soul,

עַל שֵׁם שֶׁהִיא תָּמִיד בְּכוֹסֶף וּתְשׁוּקָה לַעֲלוֹת לְמַעְלָה

for it constantly yearns to ascend,

וּכְדִכְתִיב רוּחַ הָאָדָם הִיא הָעוֹלָה לְמַעְלָה

as it is written, “The spirit of man ascends upward.”

דְּאָדָם הֵם נִשְׁמוֹת יִשְׂרָאֵל, אַתֶּם קְרוּיִם אָדָם

The word adam (“man”) refers to the Jewish people, of whom it is said, “You are called man.”

וְהַנְּשָׁמָה נְתוּנָה בְּהַלְוָאָה לְהָאָדָם

Now, the soul is given to a person on loan,

וּכְתִיב יָמִים יוּצָּרוּ גו

as it is written, “Days are created.”

דְּיֵשׁ מִסְפָּר קָבוּעַ כו

[Every individual is allotted] a fixed number of days,

וְחָסֵר יוֹמָא חָדָא חָסֵר לְבוּשָׁא חָדָא

and if one day is lacking [in the mitzvos with which it should have been filled], a garment is lacking [for the soul in Gan Eden].

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]