The daily Hayom Yom with Rabbi Yosef Katzman

בִּרְצֵה דְּבִרְכַּת הַמָּזוֹן

[A grammatical point:] In the paragraph beginning Retzeh in the Grace after Meals,

אוֹמְרִים “בַּעַל הַיְשׁוּעוֹת" - בֵּית דְּגוּשָׁה, “וּבַעַל הַנֶּחָמוֹת" - בֵּית רְפוּיָה

the letter beis in the phrase baal hayeshuos has a dagesh, whereas the same letter in the following phrase (u’vaal hanechamos) does not have a dagesh.

אַאַזְמוּ"ר אָמַר בְּמַאֲמַר רז"ל לֹא מְקוֹמוֹ שֶׁל אָדָם מְכַבְּדוֹ אֶלָּא אָדָם מְכַבֵּד אֶת מְקוֹמוֹ

The Sages teach: “It is not a person’s place that enhances his honor [kavod]; it is the person that enhances the honor of his place.” On this teaching my revered grandfather, the Rebbe [Maharash], commented:

כָּבוֹד יֵשׁ בּוֹ שְׁנֵי פֵּרוּשִׁים

“There are two ways to understand the word kavod:

לָשׁוֹן כַּבְדָא כְּמַאֲמַר רז"ל כָּבֵד לֵב פַּרְעֹה נַעֲשָׂה לִבּוֹ כְּכָבֵד

“Its three root-letters spell kaved, which means a liver. The same word appears in the phrase, kaved lev Par’oh, where it means that ‘Pharaoh’s heart has become stubborn’ (lit., ‘heavy’). In the interpretation of the Sages, ‘His heart, [which ought to be warmly responsive to spirituality,] has become [spiritually insensitive,] like a liver.’

וְלָשׁוֹן כָּבוֹד, גִּלּוּי אוֹר מַקִּיף נַעֲלָה

“The other meaning of kavod is ‘honor,’ which [in Kabbalistic terms] signifies the revelation of a transcendent light from a lofty Divine source.

וְזֶהוּ: לֹא מְקוֹמוֹ שֶׁל אָדָם מְכַבְּדוֹ כְּלוֹמַר מְקָרְרוֹ

“Considering these two meanings, the above teaching of the Sages can be perceived [on a non-literal, mystical level,] as intimating the following message: A person’s place, his environment, [should] not [weigh him down and] cool his ardor;

אֶלָּא אָדָם מְכַבֵּד אֶת מְקוֹמוֹ, שֶׁנִּיתַּן לוֹ‏ כֹּחַ וְעוֹז לְהָאִיר אֶת מְקוֹמוֹ בְּאוֹר תּוֹרָה וַעֲבוֹדָה

rather, every individual has the power to illuminate his environment with the light of the Torah and Divine service.

כְּשֵׁם דְּבִיְרִידַת הַנְּשָׁמָה בַּגּוּף מַשְׁבִּיעִים אוֹתוֹ תְּהֵא צַדִּיק

“[And indeed,] before every soul descends into the body, an oath is administered to it: ‘Be righteous!’

דִּשְׁבוּעָה זוֹ הוּא עִנְיַן הַשּׂוֹבַע בְּכֹחוֹת נַעֲלִים שֶׁתּוּכַל לְהַשְׁלִים כַּוָּנַת יְרִידָתָהּ

[Now, the root of the verb mashbi’im (‘an oath is administered’) is virtually identical with the root of the verb masbi’im (‘one causes [him] to be sated’).] By this oath, the soul is fully empowered to fulfill the purpose of its descent.

הִנֵּה כֵּן הוּא בְּכָל אָדָם וְאָדָם בַּמָּקוֹם שֶׁהוּא

“And the same is true of every individual, wherever he may be.”

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]

עֲבוֹדַת בַּעֲלֵי עֲסָקִים מִתְחַלֶּקֶת לִשְׁנֵי סְעִיפִים עִקָּרִים

For a businessman, Divine service comprises two main components:

א) הָעֲבוֹדָה עִם עַצְמוֹ

(a) Divine service relating to himself:

בְּעֵת עָסְקוֹ מַמָּשׁ בְּשָׁעָה הַפְּנוּיָה, בְּיָשְׁבוֹ בַּחֲנוּת וְכַדּוֹמֶה

During free time in the midst of his activities, such as while sitting in his store,

יִלְמוֹד מִשְׁנָה מִשְׁנָיוֹת פֶּרֶק תַּנְיָא

he should study a passage of the Mishnah or a chapter of Tanya.

וִיהִי לוֹ אֵיזֶה דִּבְרֵי תּוֹרָה, כְּמוֹ חוּמָשׁ מִשְׁנָיוֹת תַּנְיָא, שֶׁיִּהְיֶה בָּקִי בָּהֶם בְּעַל פֶּה

He should know certain Torah teachings by heart, such as extracts from Chumash, Mishnayos, Tehillim, or Tanya,

לְמַעַן שֶׁיּוּכַל לַחֲזוֹר עֲלֵיהֶם בְּהָלְכוֹ בָּרְחוֹב, בַּשּׁוּק וְכַדּוֹמֶה

so that he can review them while walking in the street, the marketplace and the like.

ב) הָעֲבוֹדָה עִם זוּלָתוֹ

(b) Divine service relating to others:

בְּעֵת הַדִּבּוּר בְּעִנְיָנֵי עֵסֶק

While talking business,

יְסַבֵּב הַדִּבּוּר לְסַפֵּר אֵיזֶה סִפּוּר תּוֹכְנִי

he should deftly divert the course of the conversation so that he can relate a story with a message.

וְלִמְצוֹא עִלָּה וְסִבָּה לְעוֹרֵר עַל דְּבַר לִמּוּד וְכַיּוֹצֵא בָזֶה

Likewise, he should find some pretext or reason to encourage his friend to study, or the like.

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]

מִשִּׁעוּרֵי אַאַמוּ"ר

The daily study schedule of my revered father, the Rebbe [Rashab], included

בְּכָל יוֹם פַּרְשָׁה חוּמָשׁ עִם פֵּרוּשׁ רַשִׁ"י

the daily passage of Chumash with the commentary of Rashi;

אֲמִירַת תַּנַ"ךְ בְּעַל פֶּה: קאַפִּיטְל אֶחָד מִתּוֹרָה וְכֵן מִנְּבִיאִים וְכֵן מִכְּתוּבִים

reciting the Tanach by heart — one chapter from the Torah, from the Prophets, and from the Writings;

פֶּרֶק אֶחָד מִשְׁנָיוֹת

one chapter of Mishnah;

שִׁעוּר גְּמָרָא לְעִיּוּנֵי בּ' דַפִּים לְשָׁבוּעַ

a session of in-depth Gemara study, covering two folios a week;

שִׁעוּר לְמִיגְרַס ג' דַפִּים לְיוֹם

a review of three [Talmudic] folios per day;

שִׁעוּר בִּירוּשַׁלְמִי

a study of the Talmud Yerushalmi;

גַּם שִׁעוּר — לֹא בְּ‏כָל יוֹם — בְּפּוֹסְקִים

and a study session — though not every day — in the works of the halachic authorities.

בְּמֶשֶׁךְ הַשָּׁנָה הָיָה מְסַיֵּם כָּל הַמִּדְרָשׁ רַבָּה

In the course of the year he would also study the entire Midrash Rabbah.

לֹוֶה בַּסִּדְרוֹת הָאֲרוּכּוֹת וּפוֹרֵעַ בַּקְּצָרוֹת

In weeks in which the text [of the Midrash] was extensive, he would “borrow” time, and would repay it in the weeks whose text was shorter.

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]

הִלּוּלָא שֶׁל כְּבוֹד קְדֻשַּׁת אַאַמוּ"ר

The hillula (yahrzeit) of my revered father, the Rebbe [Rashab].

נִסְתַּלֵּק אוֹר לְיוֹם א' בּ' נִיסָן שְׁנַת תר"ף בְּראָסְטאָב. וְשָׁם מְנוּחָתוֹ כָּבוֹד

He passed away on Saturday night, 2 Nissan, 5680 (1920) in Rostov, and there he was brought to rest.

מַאֲמָר הָרִאשׁוֹן אֲשֶׁר אֲמָרוֹ בָּרַבִּים, אַחֲרֵי הִסְתַּלְקוּת אָבִיו

His first public maamar after the passing of his father [the Rebbe Maharash]

בְּיוֹם הַשֵּׁנִי דְחַג הַסּוּכּוֹת תרמ"ג

was delivered on the second day of Sukkos, 5643 (1882).

וּמַתְחִיל כֶּתֶר יִתְּנוּ לְךָ כו

It begins with the words, Keser yitnu lecha (“They will give You a crown”).

מַאֲמָר — בָּרַבִּים — הָאַחֲרוֹן בִּהְיוֹתוֹ בְּעָלְמָא דֵין

The last maamar he delivered publicly while he was in this world

בִּסְעוּדַּת פּוּרִים תר"ף

was at the festive meal of Purim, 5680 (1920).

וּמַתְחִיל רֵאשִׁית גּוֹיִם עֲמָלֵק גוֹ' קֵץ שָׂם לַחֹשֶׁךְ

It begins with the words, Reishis goyim Amalek…, Ketz sam lachoshech (“Amalek is the first of the nations…”; “[G‑d] has set an end to darkness”).

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]

כָּל הַחֹדֶשׁ אֵין אוֹמְרִים תַּחֲנוּן

Tachanun is omitted throughout this month.

אַחַר אֲמִירַת הַנָּשִׂיא אוֹמְרִים יְהִי רָצוֹן הַנִּדְפָּס בְּסִדּוּר תּוֹרָה אוֹר

After reciting the [passages recounting the offerings] of the Nesi'im we add the prayer beginning Yehi ratzon, as printed in the Siddur Torah Or.

וְגַם כֹּהֲנִים וּלְוִיִּם אוֹמְרִים אוֹתוֹ

Kohanim and levi’im should also recite it.

אַאַמוּ"ר צִיוָּה לְגִיסוֹ הָרַב מֹשֶׁה האָרעֶנְשׁטֵיין הַכֹּהֵן

My revered father, the Rebbe [Rashab], instructed his brother-in-law, R. Moshe Hornstein HaKohen

לֵאמֹר הַיְּהִי רָצוֹן שֶׁאַחַר הַנָּשִׂיא

to recite the Yehi ratzon after the offering of each of the Nesi’im.

וְאָמַר לוֹ כִּי אֲפִילוּ כֹּהֵן וְלֵוִי צָרִיךְ לְאָמְרוֹ

He told him that even a kohen and a levi should recite this prayer,

כִּי זֶה שַׁיָּךְ לָעִבּוּר

because [souls are sometimes] impregnated [by other souls].

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]

Hayom Yom 29 Adar 1 - Two responses to the toast of LeChayim

הפטורה: וַיִכְרוֹת יְהוֹיָדַע גו

The haftarah [for the Shabbos of Parshas Shekalim] begins Vayichros Yehoyada (II Melachim 11:17-12:17)

וּמוֹסִיפִים פָּסוּק רִאשׁוֹן וְאַחֲרוֹן שֶׁל הַפְטוֹרַת מָחָר חֹדֶשׁ

At its conclusion, the maftir adds the first and last verses of the haftarah beginning Vayomer

lo...machar chodesh (I Shmuel 20:18-42).

מְבָרְכִים רֹאשׁ חֹדֶשׁ אֲדָר שֵׁנִי

[On the Shabbos preceding Rosh Chodesh,] we bless the new month, Adar II.

אֲמִירַת כָּל הַתְּהִלִּים בְּהַשְׁכָּמָה. יוֹם הִתְוַעֲדוּת

[It is our custom] to recite the entire Book of Tehillim early in the morning and to hold a farbrengen on that day.

בַּאֲמִירַת לְחַיִּים יֵשׁ שְׁתֵּי נוּסְחָאוֹת

There are two common responses to the traditional toast of LeChayim (lit., “To life!”):

א) לְחַיִּים טוֹבִים וּלְשָׁלוֹם

(a) LeChayim tovim u’leshalom (“For a good life and for peace”).

וְטַעַם הַבְּרָכָה

The explanation for this blessing is

לִהְיוֹת כִּי בִּשְׁתִיַּת הַיַּיִן הַנִּזְכֶּרֶת בַּפַּעַם הָרִאשׁוֹנָה בַּתּוֹרָה הָיוּ תּוֹצָאוֹת לֹא טוֹבִים

that the Torah’s first mention of drinking wine involved negative consequences.

וַיָּחֶל נֹחַ גו', וְעֵץ הַדַּעַת גֶּפֶן הָיָה

[the Torah says] “And Noach began….” [Similarly, according to one view,] the Tree of Knowledge [which was the subject of Adam’s sin] was a grapevine.

וְלָכֵן מְבָרְכִים שֶׁיַּיִן זֶה יִהְיֶה לְחַיִּים טוֹבִים

Hence, [when a person drinks,] we bless him that this wine should lead to a good life.

בּ) הָרַב הַמַּגִּיד מִמּעֶזְרִיטְשׁ הָיָה עוֹנֶה לְחַיִּים וְלִבְרָכָה

(b) The Maggid of Mezritch would respond LeChayim veliverachah (“For life and for blessing”).

פַּעַם בְּהִתְוַעֲדוּת שֶׁהָיָה נוֹכֵחַ רַבֵּנוּ הַזָּקֵן

Once, at a farbrengen attended by the Alter Rebbe,

עָנָה רַבֵּנוּ הַזָּקֵן: לְחַיִּים וְלִבְרָכָה

[a chassid said LeChayim, and] the Alter Rebbe responded LeChayim veliverachah.

אַחֲרֵי הַהִתְוַעֲדוּת שׂוֹחֲחוּ הַחֲסִידִים בְּטַעַם נוּסַח זֶה, שֶׁשָּׁמְעֻהוּ אָז פַּעַם הָרִאשׁוֹנָה

After the farbrengen, the chassidim discussed the possible reasons for this version, which they had just heard for the first time.

אֶחָד הַחֲסִידִים אָמַר

One of the chassidim commented

אֲשֶׁר לִהְיוֹת כִּי נִכְנַס יַיִן יָצָא סוֹד

that since “when wine enters, secrets emerge”

וּבַעֲבוֹדָה הוּא הִתְגַּלּוּת הַמִּדּוֹת

which in terms of one’s labors of self-refinement signifies the revelation of one’s spiritual emotions

לָכֵן זְקוּקִים לִבְרָכָה

one stands in need of a blessing [that this endeavor should succeed].

וְהַנּוּסַח הוּא “לְחַיִּים וְלִבְרָכָה" — אוֹתִיוֹת לֵב-רַכָּה

Moreover, [that chassid continued,] the wording of the blessing is “for life and for blessing” — LeChayim veliverachah, because in the Holy Tongue, the word liverachah (לברכה) shares the same letters as lev rakah (לב רכה), and this spelling suggests “a heart that is soft.” [I.e., chassidim wish each other life, and a heart that is sensitive and responsive to spiritual stimuli.]

הַצֶּמַח צֶדֶק אָמַר עַל זֶה

The Tzemach Tzedek commented on this:

דאָס קעֶן זאָגעֶן אַ חָסִיד, וואָס האָט געֶדאַוועֶנט אוּן געֶטאָן אִין עֲבוֹדָה דְרַייסִיג יאָהְר

“Such words could come only from a chassid who had davened [as a Chabad chassid should] and toiled in avodah for thirty years.”

Hayom Yom 29 Adar 2 - Transforming the physical into the spiritual

בְּאַחַת הַהִתְוַעֲדוּת אָמַר אַאַמוּ"ר

My revered father, the Rebbe [Rashab], once said at a farbrengen:

הקב"ה בָּרָא אֶת הָעוֹלָם וְכָל הַדְּבָרִים הַגַּשְׁמִיִּים מֵאַיִן לְיֵשׁ

“G‑d created the world and all physical entities as something out of nothing.

אוּן אִידעֶן דאַרפעֶן מאַכעֶן מִיֵּשׁ לְאַיִן

The task of Jews is to make something into nothing,

פוּן דִי גַּשְׁמִיוּת מאַכעֶן רוּחָנִיוּת

transforming the physical into the spiritual.

דִי עֲבוֹדָה מאַכן פוּן גַּשְׁמִיוּת רוּחָנִיוּת

“The avodah of turning physicality into spirituality,

אוּן דעֶם גַּשְׁמִי מאַכעֶן אַ כְּלִי פאַר רוּחָנִיוּת

and transforming a material entity into a vessel for the spirit,

דאָס אִיז אַ חוֹבַת גַּבְרָא

is the personal duty of every Jew;

אִין דעֶם אִיז מְחוּיָב כָּל אֶחָד וְאֶחָד בִּפְרָט

each and every individual is obligated to undertake it.”

Hayom Yom 30 Adar 1 - What am I doing in this world?

אַאַמוּ"ר אָמַר

My revered father, the Rebbe [Rashab], once said:

אַ חָסִיד מאַכט אַ סְבִיבָה

“A chassid creates an environment.

אוֹיבּ נִיט, דאַרְף עֶר גוּט אַ טאַפּ טאָן בּאַ זִיך אִין פּעֶקְל

If not, he must carefully check through his own knapsack;

וואָס טוּט זִיך מִיט אִיהְם אַלֵיין

he must examine his own spiritual state.

אוּן דאָס אַלֵיין וואָס עֶר מאַכְט נִיט קֵיין סְבִיבָה

The very fact that he is not creating an environment

דאַרף אִיהְם צוּבְּרעֶכעֶן וִוי אַ קִינעֶלעֶ (קֵיסָם)

should crush him like a mere splinter.

אוּן עֶר דאַרף פְרעֶגעֶן בַּא זִיך אַלֵיין

He should ask himself:

וואָס טוּ אִיך אוֹיף דעֶר וועֶלט

‘What am I doing in this world?’"

Text and Translation courtesy of Sichos in English

For questions, information and to support, please write to: [email protected]

Hayom Yom 28 Adar 1 - Shema Prayer before Retiring at Night

בִּקְרִיאַת שְׁמַע שֶׁעַל הַמִּטָּה

In the Prayer before Retiring at Night,

רִבּוֹנוֹ שֶׁל עוֹלָם הֲרֵינִי מוֹחֵל וְכֵן לַמְּנַצֵּחַ גו' בְּבוֹא

the passage beginning Ribono shel Olam… and the psalm beginning Lamenatzeiach… bevo…

אֵין אוֹמְרִים בְּשַׁבָּת וְיוֹם טוֹב

are omitted on Shabbos and festivals.

אֲבָל צָרִיךְ לוֹמַר בִּשְׁאָר יָמִים שֶׁאֵין אוֹמְרִים בָּהֶם תַּחֲנוּן

They should, however, be recited on the other [semi-festive] days on which Tachanun is not recited.

"בְּסִיּוּם הג' פַּרְשִׁיוֹת אוֹמְרִים תֵּיבַת “אֱמֶת

At the end of the three paragraphs [of the Shema recited before retiring], one says the word emes.

יַעְלְזוּ חֲסִידִים - פַּעַם אַחַת, הִנֵּה מִטָּתוֹ - ג' פְּעָמִים, יְבָרֶכְךָ - ג' פְּעָמִים

One then says the verse Yaalzu chassidim once, the verse beginning Hinei mitaso three times, and [the three-part Priestly Blessing that begins with] Yevarechecha three times.

בְּתִקּוּן חֲצוֹת אֵין אוֹמְרִים לַמְּנַצֵּחַ גוֹ' בְּבוֹא בְּיָמִים שֶׁאֵין אוֹמְרִים בָּהֶם תַּחֲנוּן

When reciting Tikkun Chatzos,4 the psalm beginning Lamenatzeiach… bevo… is omitted on the days on which Tachanun is not recited.

Hayom Yom 28 Adar 2 - Advance tuition deposit by a Bris

הָרַחֲמָן דִּבְרִית מִילָה - אוֹמְרִים

[The six stanzas beginning] HaRachaman are recited [at the Grace after Meals] following a circumcision.

(מִשִּׂיחָה בִּסְעוּדַּת בְּרִית מִילָה)

[The Rebbe Rayatz] said the following at a festive meal celebrating a circumcision:

בִּבְרִית מִילָה אוֹמְרִים

“At a bris, the wording of the blessing offered by those present is:

כְּשֵׁם שֶׁנִּכְנַס לַבְּרִית כֵּן יִכָּנֵס לְתוֹרָה וּלְחוּפָּה וּלְמַעֲשִׂים טוֹבִים

‘Just as he has entered the Covenant, so may he enter into Torah [study], into marriage, and into good deeds.’

וְנוֹהֲגִים אֶצְלֵנוּ

[He then added:] “Our custom is

אַז מעֶן גִיט דְּמֵי קְדִימָה אַז דעֶר אִינְגעֶל זאָל לעֶרנעֶן

to make a deposit [toward the child’s future tuition fees] — so that he should become a Torah scholar.”

(וְנָתַן כְּבוֹד קְדוּשַּׁת אַדְמוּ"ר שְׁלִיטָ"א סְכוּם מְסוּיָּם בְּאָמְרוֹ)

[The Rebbe Rayatz]then took out a certain sum of money and said:

דאָס אִיז פאַר דעֶר יְשִׁיבָה

“This is for the yeshivah.”

Text and Translation courtesy of Sichos in English

For questions, information and to support, please write to: [email protected]

Hayom Yom 27 Adar 1 - Deviating right or left are both false paths

אַאַמוּ"ר אָמַר

My revered father, the Rebbe [Rashab], once said:

אֱמֶת אִיז דֶּרֶךְ הַמִּצּוּעַ

“Truth is the middle path.

אַ נְטִיָּה לְיָמִין

A deviation to the right,

אוֹיף מַחְמִיר זַיין אוֹיף זִיך

being overly stringent with oneself

אוּן געֶפִינעֶן אִין זִיך חֶסְרוֹנוֹת

and finding faults

אָדעֶר עִנְיָנֵי עֲבֵרוֹת, וואָס נִיט וִוי דעֶר אֱמֶת אִיז

or sins that do not exist,

אָדעֶר אַ נְטִיָּה לִשְׂמֹאל

or a deviation to the left,

מֵקִיל זַיין זִיך

being overly lenient

מְכַסֶּה זַיין אֵייגעֶנעֶ חֶסְרוֹנוֹת

and covering one’s faults

אָדעֶר מֵקִיל זַיין אִין עִנְיָנֵי עֲבוֹדָה מִצַּד אַהֲבַת עַצְמוֹ

or being lax in one’s Divine service due to self-love,

זַיינעֶן בֵּיידעֶ פאַלְשׁעֶ דְּרָכִים

these are both false paths.”

Hayom Yom 27 Adar 2 - Enter before G‑d by actual practice down below

Parshas HaChodesh

מְבָרְכִים רֹאשׁ חֹדֶשׁ נִיסָן

[On the Shabbos preceding Rosh Chodesh,] we bless the new month, Nissan.

אֲמִירַת כָּל הַתְּהִלִּים בְּהַשְׁכָּמָה. יוֹם הִתְוַעֲדוּת

[It is our custom] to recite the entire Book of Tehillim early in the morning and to hold a farbrengen on that day.

הפטורה: כֹּה אָמַר - עוֹלַת תָּמִיד

The haftarah [of Parshas HaChodesh] begins Ko amar and ends olas tamid (Yechezkel 45:18

- 46:15).

מִשִּׂיחַת אַאַמוּ"ר

The following teaching is drawn from a sichah of my revered father, the Rebbe [Rashab]:

חֵטְא בְּנֵי אַהֲרֹן הָיָ' בְּקָרְבָתָם לִפְנֵי ה' וַיָּמוּתוּ

The sin of Aharon’s sons was that “when they drew near before G‑d, they died.”

רָצוֹא בְּלִי שׁוֹב

[They experienced] ratzo without shov.

דעֶר אֱמֶת אִיז אַז מְ'קוּמְט לִפְנֵי ה' דאַרְף זַיין תִּטְהָרוּ, רֵיין אוּן קְלאָהְר

In truth, when one comes “before G‑d” he must be pure and clear,

עֶס מוּז זִיךְ דעֶרְהעֶרעֶן אִין מַעֲשֶׂה בְּפוֹעַל

and this must find expression in one’s actual practice,

כָּל הַגָּבוֹהַּ גָּבוֹהַּ בְּיוֹתֵר יוֹרֵד לְמַטָּה מַטָּה בְּיוֹתֵר

for the higher a level is, the lower it descends.

וְרָצוֹא בְּלִי שׁוֹב, הִיא מִיתָה

Indeed, ratzo without shov is death.

וְעַל זֶה בָּא צִוּוּי ה' אֶל מֹשֶׁה (וַיִּקְרָא טז בּ)

For this reason, G‑d commanded Moshe

שֶׁיּאֹמַר לְאַהֲרֹן, אוֹתִיּוֹת נִרְאֶה,

to tell Aharon - the name Aharon (אהרן) comprises the same letters as the word meaning “seen” י,(נראה)י

וּבְכֹחוֹת הַנֶּפֶשׁ הוּא הַשְׂכָּלָה

which, in terms of our spiritual faculties, is identified with the intellect.

לֵאמֹר

[“He shall not enter the holy chamber at all times — beyond the curtain, in front of the cover that is upon the Ark — so that he shall not die, for I appear upon the cover in a cloud. With this [offering], Aharon may enter the holy chamber….”]

בִּשְׁבִיל לָבוֹא אֶל הַקֹּדֶשׁ גַּם מִבֵּית לַפָּרוֹכֶת שֶׁהוּא לִפְנֵי הַצִּמְצוּם

[The above-quoted verse continues, speaking of] “enter[ing] the holy chamber, beyond the curtain.” [In spiritual terms, this refers to the highest levels of Divinity] that “precede” the tzimtzum.

דאַרְף מעֶן ווִיסעֶן

One must realize

אַז עַל הָאָרֹן, אוֹתִיוֹת נִרְאֶה, הַשְׂכָּלָה

that “upon the Ark (הארן)” — which also shares the letters of the word נראה, thus also referring to intellect —

אִיז פאַראַן אַ כַּפּוֹרֶת, אַ כַּוָּנָה פוּן אַ פאַרשְׁטעֶל, וואָס דאָס אִיז דעֶר פְּנֵי הַכַּפּוֹרֶת

there is a cover, an intended self-concealment that is alluded to by the phrase, “in front of the cover.”

אֲשֶׁר עַל כֵּן וְלֹא יָמוּת

And one is told: “He shall not die” —

זאָל מעֶן נִיט בְּלַייבּעֶן בַּאם רָצוֹא אַלֵיין

one should not content himself with the thrust of ratzo alone.

כִּי בֶּעָנָן אֵרָאֶה עַל הַכַּפּוֹרֶת

[The rationale is that] “I appear in a cloud upon the cover.”

דעֶר צִמְצוּם הָרִאשׁוֹן אִיז כַּוָּנָתוֹ הַגִּלּוּי

[Paradoxically, the intentional self-screening that is called] the First Tzimztum exists for the sake of [G‑d’s ultimate] self-revelation [to man].

אוּן דעֶר מָבוֹא צוּ דעֶם אִיז דעֶר וְאַל

The prerequisite to that revelation is hinted at by the phrase “he shall not,”

בִּטּוּל עַצְמִי

humbling one’s ego,

טאָן וואָס חֲסִידוּת הֵייסְט, נִיט דאָס וואָס דעֶר שֵׂכֶל זאָגְט

which means doing what Chassidus demands, not what one’s own intellect dictates.

דאַן אִיז יָבוֹא אֶל הַקֹּדֶשׁ

With this preparation, one “may enter the holy chamber.”

Text and Translation courtesy of Sichos in English

For questions, information and to support, please write to: [email protected]

Hayom Yom 26 Adar 1 - Hard work will never be fruitless

בִּשְׁלֹשָׁה כְּלֵי שָׁרֵת

Equipped with three sacred implements:

אַהֲבַת ה', אַהֲבַת הַתּוֹרָה, אַהֲבַת יִשְׂרָאֵל

a love of G‑d, a love of the Torah, and a love of their fellow Jews.

צְרִיכִים צְעִירִים בְּנֵי תוֹרָה לָגֶשֶׁת לַעֲבוֹד בְּכֶרֶם ה' צְבָאוֹת

Young Torah scholars should approach their work [among the Jewish people, who are lovingly called] “the vineyard of the L‑rd of Hosts,”

לְקָרֵב לֵב אֲחֵיהֶם לְקִיּוּם מִצְוֹת מַעֲשִׂיּוֹת וּקְבִיעוּת עִתִּים לַתּוֹרָה

[Their task is] to draw the hearts of their brethren close to the observance of practical mitzvos and to the designation of fixed times for Torah study,

מִבְּלִי הִתְחַשֵּׁב עִם מַחֲלַת הַמִּפְלָגוֹת

regardless of the malady of party affiliation.

וְהָאֱמֶת הַגָּמוּר הוּא

The real truth is

אֲשֶׁר לֵב יִשְׂרָאֵל הוּא מַעְיָן מְקוֹר מַיִם חַיִּים

that the heart of Israel is a spring of living water,

וּבְרִית כְּרוּתָה לַעֲבוֹדָה וְתַעֲמוּלָה שֶׁאֵינָן חוֹזְרוֹת רֵיקָם

and we are assured by an unshakable covenant that hard work and outreach endeavors will never be fruitless.

Hayom Yom 26 Adar 2 - Jewish women cultivate the Jewish nation

כָּל הַקָּדוֹשׁ בְּעַם אֱלֹקֵי אַבְרָהָם וִיְסוֹד בֵּית יִשְׂרָאֵל

All that is holy in the nation of the G‑d of Avraham and fundamental for the House of Israel,

בְּהַעֲמָדַת דּוֹר יְשָׁרִים וְחִנוּכָם

in raising and educating an upright generation

בְּכַשְׁרוּת הָאוֹכֶל

regarding the kashrus of food

וַאֲצִילוּת טוֹהַר קְדוּשַׁת הַשַּׁבָּת

and the lofty purity of the holiness of Shabbos,

מָסַר וְנָתַן הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא עַל יְדֵי נְשֵׁי יִשְׂרָאֵל לְשָׁמְרָם וּלְעָבְדָם

was entrusted and endowed by the revered and awesome G‑d to Jewish women to guard and to cultivate.

הָאִשָּׁה אֲשֶׁר תְּמַלֵּא חוֹבָתָהּ וּתְעוּדָתָהּ

To a woman who fulfills her obligation and her calling

בְּחַיֵּי הַמִּשְׁפָּחָה

in the area of family life,

בְּהַנְהָגַת הַבַּיִת

directing her household

וּבְחִנוּךְ עַל פִּי הַתּוֹרָה

and educating [her children] according to the Torah,

עָלֶיהָ הַכָּתוּב אוֹמֵר חָכְמוֹת נָשִׁים בָּנְתָה בֵּיתָהּ

the following verse can be applied: “The wisdom of a woman builds her home.”

Text and Translation courtesy of Sichos in English

For questions, information and to support, please write to: [email protected]

Hayom Yom 25 Adar 1 - Hoshieinu following the Yom

הוֹשִׁיעֵנוּ אַחַר שִׁיר שֶׁל יוֹם אוֹמְרִים

The passage beginning Hoshieinu is recited after the Psalm of the Day (Shir shel Yom)

הֵן בְּחוֹל הֵן בְּשַׁבָּת, יוֹם טוֹב, רֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים

on weekdays, as well as on Shabbos, festivals, Rosh HaShanah, and Yom Kippur.

Hayom Yom 25 Adar 2 - We worked on this challenge for 3 or 4 years

הֶחָסִיד ר' מָרְדְּכַי האָראָדאָקעֶר סִפֵּר

As an eminent chassid by the name of R. Mordechai of Horodok once recalled,

פִּתְגָם הָרִאשׁוֹן שֶׁשָּׁמַעְנוּ מֵרַבֵּנוּ הַזָּקֵן כְּשֶׁבָּאנוּ לְלִיאָזנאָ הָיָה

“The first maxim we heard from the Alter Rebbe when we came to Liozna was this:

וואָס מעֶן טאָר נִיט טאָר מעֶן נִיט, אוּן וואָס מעֶן מעֶג דאַרף מעֶן נִיט

‘What is forbidden is forbidden. And what is permitted is dispensable.’

כְּשָׁלֹשׁ אַרְבַּע שָׁנִים עָבַדְנוּ בָּזֶה עַד שֶׁהֵבֵאנוּ אוֹפֶן זֶה בְּעִנְיָנֵי חַיֵּינוּ

We worked on this challenge for three or four years, until we internalized it in our own lives.

וְרַק אָז נִכְנַסְנוּ לִיחִידוּת לִשְׁאוֹל דֶּרֶךְ בָּעֲבוֹדָה

Only then did we enter the Rebbe’s study for yechidus, to request his guidance in choosing a personal path in our Divine service.”

Text and Translation courtesy of Sichos in English

For questions, information and to support, please write to: [email protected]