The daily Hayom Yom with Rabbi Yosef Katzman

Hayom Yom 24 Adar 1 - The soul hears and animates the body

אַדְמוּ"ר הָאֶמְצָעִי עָנָה לְרַבִּי הִלֵל פּאַרִיטְשׁעֶר עַל שְׁאֵלָתוֹ

R. Hillel of Paritch once asked the Mitteler Rebbe

אִם יַחֲזוֹר חֲסִידוּת גַּם בָּעֲיָרוֹת שֶׁאַנְשֵׁיהֶם אֵין לָהֶם מוּשָּׂג בַּחֲסִידוּת

whether he should teach Chassidus in places where the townsfolk had no conception of Chassidus. The Mitteler Rebbe replied:

דִּבְרֵי חֲסִידוּת העֶרט דִי נְשָׁמָה

“The teachings of Chassidus are heard by the neshamah (‘soul’).

וּכְתִיב וְנוֹזְלִים מִן לְבָנוֹן

There is a verse that speaks of ‘waters flowing from Lebanon’ (ונוזלים מן לבנון).

לְבָנוֹן ל"ב נוּ"ן

[In the Holy Tongue, the word for] Lebanon is spelled ל"ב נו"ן,

חָכְמָה וּבִינָה שֶׁבַּנְּשָׁמָה

alluding to [the 32 (ל"ב) paths of] Chochmah (‘Wisdom’) and [the 50 (נו"ן) gates of] Binah (‘Understanding’) within the soul.

אוּן אַז דִי נְשָׁמָה העֶרְט

When the neshamah hears,

אִיז נוֹזֵל וְנוֹטֵף אִין דעֶר הֶאָרַת הַנְּשָׁמָה וואָס אִיז מְחַיֶּה דעֶם גּוּף

[a spiritual influence] flows down and trickles into the soul’s ray of light that animates the body.

אוּן עֶס וועֶרט אַ חִזּוּק

This fortifies one’s [endeavors

אִין דעֶם וַעֲשֵׂה טוֹב פוּן רַמַ"ח (248) מִצְוֹת עֲשֵׂה

to] ‘do good’ by fulfilling the 248 positive commandments,

אוּן אִין דעֶם סוּר מֵרָע פוּן שַׁסָ"ה (365) מִצְוֹת לֹא תַעֲשֶׂה

and to ‘turn away from evil’ by observing the 365 prohibitive commandments.”

Hayom Yom 24 Adar 2 - When reciting the prayer Ana BeCho’ach,

בַּאֲמִירַת אָנָּא בְּכֹחַ

When reciting the prayer beginning Ana BeCho’ach,

צָרִיךְ לִרְאוֹת — אוֹ לְצַיֵּר בְּמַחֲשָׁבָה

one should look at — or visualize —

הַשֵּׁמוֹת, שֶׁהֵם הָרָאשֵׁי תֵּיבוֹת

the Divine Names formed by the initial letters of the words,

אֲבָל לֹא לְאָמְרָם

but they should not be articulated.

Text and Translation courtesy of Sichos in English

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Hayom Yom 23 Adar 1 - Rabbonim “the eyes of the community”

הָרַבָּנִים וּבַעֲלֵי תּוֹרָה נִקְרָאִים עֵינֵי הָעֵדָה

The rabbis and the Torah scholars are called “the eyes of the community”

וְרָאשֵׁי אַלְפֵי יִשְׂרָאֵל

and “the heads of the thousands of Israel.”

וּכְשֶׁהָרֹאשׁ הוּא בָּרִיא אַזַי גַּם הַגּוּף בָּרִיא

When the head is healthy, the body is also healthy.

Hayom Yom 23 Adar 2 - A Rabbi is standing on the threshold

אַאַמוּ"ר אָמַר לְרָב אֶחָד — בַּעַל עֲבוֹדָה וּמַתְמִיד בְּלִמּוּדוֹ

My revered father, the Rebbe [Rashab], once told a certain rabbi who took his Divine service seriously and was a diligent scholar:

אַ רָב בּעֶדאַרף בְּכָל עֵת וּבְכָל רֶגַע געֶדֵיינקעֶן

“At all times and at every moment, a rabbi must remember

אַז תָּמִיד שְׁטֵייט עֶר אוֹיף דעֶם שְׁוועֶל

that he is standing on the threshold

וואָס צְווישׁעֶן מְזַכֵּי הָרַבִּים אוּן חַס וְשָׁלוֹם מַחְטִיאֵי הָרַבִּים

between those who bring merit to the people and those who lead them to sin, Heaven forbid

אוֹיף דעֶם שְׁוועֶל פוּן עוֹמֶק רוֹם אוּן עוֹמֶק תַּחַת

the threshold between the loftiest peaks and the lowest depths.

אוּן אַלעֶ עִנְיָנִים בּעֶדאַרף נוֹגֵעַ זַיין אִין פְּנִימִית נְקוּדַת הַנֶּפֶשׁ מַמָּשׁ

All their concerns must touch the innermost point of his soul,

וַוייל בְּנַפְשׁוֹ הוּא

for his very soul is at stake.”

Text and Translation courtesy of Sichos in English

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Hayom Yom 22 Adar 1 - Third Shabbos meal and Mincha break

הפטורה: וַיִשְלַח אַחְאָב

The haftarah [for Parshas Ki Sisa] begins Vayishlach Achav (1 Melachim 18:20-39).

אַאַמוּ"ר כּוֹתֵב בְּאֶחָד מִמַּאֲמָרָיו

My revered father, the Rebbe [Rashab], writes in one of his maamarim:

הָא דִסְעוּדָּה שְׁלִישִׁית הַיּוֹם לֹא גו

“[The teaching of the Tzemach Tzedek] regarding the Third Meal of Shabbos — [based on the negative form of] the phrase Hayom lo… — ‘Today you will not [find the manna in the fields]’ —

הַיְנוּ שֶׁאֵין צָרִיךְ פַּת

means only that [at that meal] one is not required to partake of bread.

אֲבָל צָרִיךְ לִטְעוֹם אֵיזֶה דָבָר

However, one must partake of something.

וְאָמַר רַבִּי יוֹסֵי יְהֵא חֶלְקִי מֵאוֹכְלֵי ג' סְעוּדּוֹת

Indeed, R. Yosei said: ‘Would that I share the lot of those who partake of three [Shabbos] meals!’ “

תּוֹרַת רַבֵּנוּ הַזָּקֵן בִּתְחִלַּת בּוֹאוֹ לְלִיאָזְנָא

The Alter Rebbe delivered the following teaching shortly after he arrived in Liozna.

לְעוֹלָם יְהֵא אָדָם זָהִיר בִּתְפִלַת הַמִּנְחָה

The Sages teach: לעולם יהא אדם זהיר בתפילת המנחה — “One should always be careful concerning the Afternoon Service.”

יִתְרוֹן תְּפִלַּת הַמִּנְחָה עַל הַתְּפִלּוֹת דְּשַׁחֲרִית וְעַרְבִית

The Afternoon Service is superior to the Morning and Evening Services

הוּא בָּזֶה, שֶׁהִיא בְּאֶמְצַע הַיוֹם

inasmuch as it is offered in the middle of the day,

בְּשָׁעָה שֶׁבְּנֵי אָדָם עֲסוּקִים וּטְרוּדִים בְּעִנְיָנֵיהֶם

when people are busy and involved in their affairs,

וּמַפְסִיקִים לִתְפִלַּת מִנְחָה

yet interrupt them for the Afternoon Service.

וְזֶהוּ

[On this basis, we can offer a non-literal interpretation of the above teaching of the Sages, phrase by phrase:]

לְעוֹלָם, עֲבוֹדַת הָאָדָם בָּעוֹלָם הִיא

A person’s spiritual task in this world (לעולם)

שֶׁיְּהֵא אָדָם, שֵׂכֶל הַמֵּאִיר וּפוֹעֵל בְּמִדּוֹת

is to make his mind radiate and influence his emotive attributes (יהא אדם),

זָהִיר יָאִיר, הַיְנוּ הִתְגַּבְּרוּת הַצּוּרָה עַל הַחוֹמֶר

so that his qualities will shine forth י(זהיר). This means that one’s spiritual essence should overcome his materiality —

וְזֶה נִיכָּר בְּעִנְיַן תְּפִלַת הַמִנְחָה

and this is evident [when one prays] the Afternoon Service.

Hayom Yom 22 Adar 2 - Birkas Kohanim - a manifestation of the Divine Intellect

בִּרְכַּת כֹּהֲנִים הוּא הַמְשָׁכַת הַמּוֹחִין

[Seen from a Kabbalistic perspective,] the Priestly Blessing elicits a manifestation of the Divine Intellect (mochin).

הַגְבָּהַת הַיָּדַיִם הוּא הַעֲלָאַת הַמִּדּוֹת

The raising of hands [by the kohanim, in blessing,] elevates the Divine “emotive attributes" (middos).

וּמְבָרְכִים לְיִשְׂרָאֵל שֶׁהֵם בְּנֵי מְלָכִים מַלְכוּת

The kohanim bless the Jewish people, who are “the sons of kings" [and thereby reflect the Sefirah of] Malchus.

הֲרֵי פַּרְצוּף שָׁלֵם שֶׁל עֶשֶׂר סְפִירוֹת

Collectively, this constitutes a complete partzuf, comprising all Ten Sefiros.

Text and Translation courtesy of Sichos in English

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

Hayom Yom 21 Adar 1 - The title Chossid in Chabad

שֵׁם חָסִיד

The title “chassid”

הוּא שֵׁם קָדוּם הַנִּמְצָא בְּדִבְרֵי רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה

is an ancient term found in the words of our Sages

גַּם עַל אָדָם הָרִאשׁוֹן (עֵרוּבִין יח בּ)

and refers even to Adam, the first man. (Eruvin 18b),

וְהוּא תּוֹאַר הַשְּׁלֵמוּת וְהַהַפְלָגָה אִם בְּשֵׂכֶל אוֹ בְּמִדּוֹת אוֹ בִּשְׁנֵיהֶם יַחְדָּיו

It denotes a person of perfection and distinction in his intellectual attainments or in his character attributes, or in both these qualities combined.

אָמְנָם בְּתוֹרַת חֲסִידוּת חַבַּ"ד תּוֹאַר חָסִיד הוּא

Within the teachings of Chabad Chassidus, the description “chassid” refers to

מִי שֶׁמַּכִּיר מְהוּתוֹ הָעַצְמִי

one who recognizes his essential nature,

וּמַעֲמָדוֹ בִּידִיעַת הַתּוֹרָה וְלִמּוּדָהּ

his level of Torah knowledge and study,

וּמַצָּבוֹ בְּקִיּוּם הַמִּצְוֹת

and his status in the observance of the mitzvos.

יוֹדֵעַ הוּא מַה שֶׁחָסֵר לוֹ וְנוֹתֵן לֵב וְדוֹאֵג לְמַלֹּאוֹת אֶת הֶחָסֵר

He knows what he is lacking and shows attention and concern to fulfill it.

וּמַרְבֶּה בְּמִשְׁמַעַת בְּדֶרֶךְ קַבָּלַת עוֹל

And he shows great discipline in yoking himself [to his mission].

Hayom Yom 21 Adar Sheni - The Alter Rebbe gave it to all who study Chassidus

הַצֶּמַח צֶדֶק אָמַר בְּסִיּוּם סִפּוּר הַנִּזְכָּר לְעֵיל (כ' אֲדָר שֵׁנִי)

After relaying the narration that appears in the entry for 20 Adar II above, the Tzemach Tzedek said:

זְקֵנִי — רַבֵּנוּ הַזָּקֵן — הוּא מֹשֶׁה רַבֵּנוּ דְּתוֹרַת חֲסִידוּת חַבַּ"ד

“My grandfather, the Alter Rebbe, was the Moshe Rabbeinu of the teachings of Chabad Chassidus.

בְּמֹשֶׁה אָמְרוּ רַזַ"ל שֶׁהַתּוֹרָה נִתְּנָה לוֹ, אֶלָּא שֶׁנָּהַג בָּהּ טוּב עַיִן

With regard to Moshe, our Sages said: ‘The Torah was given to him, but he was generous [and gave it to the entire Jewish people].’

אֵשׁ תָּמִיד הָאֱלֹקִי הַנּוֹגֵעַ לְתוֹרַת חֲסִידוּת חַבַּ"ד נָתַן הָרַב הַמַּגִּיד לִזְקֵנִי

The Maggid [of Mezritch] gave my grandfather the constant Divine fire of the teachings of Chassidus Chabad.

וּזְקֵנִי נָהַג בָּהּ טוּב עַיִן וַיִּתְּנָהּ לְכָל הָעוֹסְקִים בְּתוֹרַת הַחֲסִידוּת

My grandfather was generous with it and gave it to all those whose study Chassidus.

בָּרוּר לִי אֲשֶׁר כָּל הַלּוֹמֵד עִם חֲבֵרוֹ וּמְעוֹרֵר בּוֹ אֶת הָאֵשׁ תָּמִיד הָאֱלֹקִי

“It is clear to me that whoever teaches a fellow Jew and arouses in him the constant G‑dly fire

הִנֵּה שְׂכָרוֹ אִתּוֹ אֲשֶׁר זְכוּתוֹ זֶה לֹא תִכְבֶּה לָעַד

will receive his just reward; his merit will never be extinguished.”

Text and Translation courtesy of Sichos in English

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

Hayom Yom 20 Adar 1 - Truthfulness is itself a form of Divine service

נִיט עֲבוֹדָה אִיז אַז עֲבוֹדָה זאָל זַיין בֶּאֱמֶת

The concept of avodah — Divine service — does not [merely] mean that one must serve G-d truthfully.

נאָר אֱמֶת אַלֵיין אִיז אַן עֲבוֹדָה

Rather, truthfulness is itself a form of Divine service,

אַז דִי נעֶגעֶל זַיינעֶן אֱמֶת

to the point that even one’s nails [i.e., the most superficial part of a person] should be [permeated by] truth.

וואָס וועֶרסְטוּ נִתְפָּעֵל

Why should this be so surprising?

מִדַּת הָאֱמֶת רָאָה (סַנְהֶדְרִין קיא. א) וְנָפַל עַל פָּנָיו

[After all,] it was the vision of G‑d’s Attribute of Truth [that caused Moshe to] fall on his face.

Hayom Yom 20 Adar 2 - You will need a continuous fire

הפטורה: וַיְהִי דְבַר ה' גו' - דִּבַּרְתִּי וְעָשִׂיתִי

[On Shabbos Parshas Parah,] the haftarah begins Vayehi dvar Ado-nai and ends dibarti ve’asisi (Yechezkel 36:16-36).

אוֹמְרִים אָב הָרַחֲמִים

[After the Torah Reading,] the passage beginning Av HaRachamim is recited.

רַבֵּנוּ הַזָּקֵן סִפֵּר

The Alter Rebbe once related:

מֵהַתּוֹרוֹת שֶׁאָמַר מוֹרִי (הָרַב הַמַּגִּיד) לְפָנַי בִּיחִידוּת

“One of the teachings that my master, the Maggid of Mezritch, imparted to me at yechidus

הָיְתָה תּוֹרָה עַל הַפָּסוּק אֵשׁ תָּמִיד תּוּקַד עַל הַמִּזְבֵּחַ לֹא תִכְבֶּה

was an exposition of the verse, ‘A constant fire shall burn on the Altar; it shall not be extinguished.’

דַּהֲגַם שֶׁהָאֵשׁ יוֹרֵד מִלְמַעְלָה בְּאִתְעֲרוּתָא דִלְעֵילָּא

Even though fire would descend from above through a Supernal Arousal,

מִצְוָה לְהָבִיא מִן הַהֶדְיוֹט

there is a mitzvah to bring ordinary [fire from below],

כִּי בְּאִתְעַרוּתָא דִלְתַתָּא אִתְעַרוּתָא דִלְעֵילָא

for an arousal from below awakens a Supernal Arousal.

כִּי רוּחַ אַיְיתֵי רוּחַ וְאַמְשִׁיךְ רוּחַ

For ‘a spirit brings a Spirit and draws to it a Spirit.’

רוּחַ מִלְּמַטָּה אַיְיתֵי רוּחַ מִלְעֵילָּא

That is: a spirit from below calls forth a Spirit from Above,

וְאַמְשִׁיךְ רוּחַ מִלְעֵילָּא וּלְעֵילָּא

and draws down a spirit from the highest realms.”

וּמִצְוַת עֲשֵׂה לְהַבְעִיר אֵשׁ עַל הַמִּזְבֵּחַ

[The Maggid continued his teaching:] “There is a positive commandment to burn fire on the Altar.

מִזְבֵּחַ הוּא אָדָם כִּי יַקְרִיב מִכֶּם

[The sacrificial service on] the Altar [mirrors the Divine service of every individual, as is implied by the verse that literally means], ‘A man shall offer of you.’

וְהַהַקְרָבָה עַצְמָהּ אֵינָהּ מַסְפֶּקֶת

Yet merely bringing the offering is insufficient;

וּצְרִיכִים לְהַבְעִיר אֵשׁ עַל הַקָּרְבָּן אֲשֶׁר מִכֶּם

one must also light the fire for the offering that is brought from oneself.

וְאֵשׁ זֶה לֹא תִכְבֶּה

This fire may not be extinguished.

"שֶׁהִיא מְכַבָּה אֶת הַ"לֹא

Indeed, it should extinguish the Not.”

אֶת הַתּוֹרָה הַזֹּאת אָמַר מוֹרִי לְפָנַי עֶשֶׂר פְּעָמִים

[The Alter Rebbe concluded:] “My master, [the Maggid of Mezritch,] delivered this teaching to me ten times

כְּדֵי לְחָקְקָהּ בְּעֶשֶׂר כֹּחוֹת נַפְשִׁי

in order to engrave it in the ten faculties of my soul.

וַיֹּאמֶר לִי

He told me:

אַתָּה תַּלְמִידִי הִנְּךָ נִצְרָךְ לְהָאֵשׁ תָּמִיד

‘You, my student, will need a continuous fire,

לְפִי שֶׁעָלֶיךָ הוּטַל לְכַבּוֹת לֹא (שֶׁל הַמְנַגְּדִים) גָּדוֹל

for you will be required to extinguish a great Not (of the opponents of Chassidus).

אַתָּה תְכַבֶּה אֶת הַלֹּא וְהַשֵּׁם יִתְבָּרֵךְ יַהֲפוֹך אֶת הַלֹּא לְהֵן

You will extinguish their Not, and G‑d will transform the Not into a Yes.’ “

Text and Translation courtesy of Sichos in English

For information and support write [email protected]

Hayom Yom 19 Adar 1 - Thoroughly knowledgeable in the Tanach

הַחֲסִידִים, אֲפִילוּ הַבֵּינוּנִים, הָיוּ בְּקִיאִים בְּתַּנַ"ךְ

Chassidim, even those of average spiritual stature, used to be thoroughly knowledgeable in the Tanach.

וּמִנְהָג מְסוּדָּר הָיָה אֶצְלָם

it was their regular custom

אֲשֶׁר אַחַר לִמּוּד שִׁעוּר מִשְׁנָיוֹת שֶׁאַחֲרֵי תְּפִלַּת שַׁחֲרִית

After their [daily] study of Mishnayos following the Morning Service,

בְּשַׁעַת קְפִילַת הַטַּלִית וּתְפִילִין

while putting away their tallis and tefillin.

הָיוּ אוֹמְרִים שִׁעוּר בְּתַּנַ"ךְ

to read chapters of Tanach

בְּאוֹפֶן אֲשֶׁר בְּמֶשֶׁךְ שְׁלֹשָׁה חֳדָשִׁים הָיוּ גוֹמְרִים אֶת הַתַּנַ"ךְ

Their schedule enabled them to complete the entire Tanach in three months.

Hayom Yom 19 Adar 2 - The mind’s innate ability to rule the heart

ר' מֹשֶׁה מַייזְלִישׁ סִיפֵּר

R. Moshe Maizlish once related:

דעֶר רֶבִּי (רַבֵּנוּ הַזָּקֵן) האָט אוּנז געֶלעֶרעֶנט

“The [Alter] Rebbe taught us

אַז דעֶר אָלֶף פוּן חֲסִידוּת אִיז

that the starting-point of Chassidus is

אוֹיסצוּנִיצעֶן דִי טִבְעִיּוּת אִין עֲבוֹדָה

the utilization of one’s natural inclinations in his avodah.

אוּן רֵאשִׁית הָעֲבוֹדָה זאָל זַיין אוֹיסְצוּנִיצעֶן דִי טֶבַע הַכֹּחוֹת

And the beginning of avodah is the utilization of the innate nature of one’s faculties;

ווִי לְמָשָׁל דִי טֶבַע פוּן מוֹחַ שַׁלִּיט עַל הַלֵּב

for example, the mind’s innate ability to rule over the heart.”

Text and Translation courtesy of Sichos in English

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Hayom Yom 18 Adar 1 - Blessing after wine and the seven fruits

בִּבְרָכָה מֵעֵין שָׁלֹשׁ

When reciting the threefold blessing

אִם שָׁתָה יַיִן וְאָכַל פֵּרוֹת מִז' הַמִּינִים

after drinking wine and partaking of any of the seven fruits [with which Eretz Yisrael was blessed],

חוֹתֵם: וְעַל פְּרִי הַגֶּפֶן וְעַל הַפֵּרוֹת

one should conclude: …ve’al pri hagefen ve’al hapeiros.

בָּרוּךְ אַתָּה ה' עַל פְּרִי הַגֶּפֶן וְהַפֵּרוֹת (וְלֹא “וְעַל" הַפֵּרוֹת)

Baruch Atah Ado-nai, [al haaretz ve]al pri hagefen vehapeiros (rather than ve’al hapeiros).

Hayom Yom 18 Adar 2 - Torah with Rashi daily and a Tractate Talmud a year

אַאַזְמוּ"ר כּוֹתֵב בְּאֶחָד מִמַּאֲמָרָיו

My revered grandfather, the Rebbe [Maharash], writes in one of his maamarim:

צְרִיכִים לִלְמוֹד בְּכָל יוֹם תּוֹרָה שֶׁבִּכְתָב עִם פֵּרוּשׁ רַשִׁ"י

Every day, one should study the Written Law with the commentary of Rashi,

שֶׁזֶּהוּ תְּרוּמוֹת מִדְרְשֵׁי רַזַ"ל

because it contains the choicest parts of our Sages’ exegesis [on the Torah]….

וּלְכָל הַפָּחוֹת צָרִיךְ כָּל אֶחָד לִלְמוֹד מַסֶּכֶת גְּמָרָא בְּשָׁנָה

Everyone should also study at least one Talmudic tractate every year.

Text and Translation courtesy of Sichos in English

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Hayom Yom 17 Adar 1 - Amen Yehei Shmei Rabba with fire

אַ סַךְ יאָהרעֶן נאָך פאַר פּעֶטעֶרְבּוּרג (הַמַּאֲסָר שָׁם בִּשְׁנַת תּקנ"ט)

One day, many years before his imprisonment in Petersburg in 5559 [1798],

אִיז דעֶר אַלְטעֶר רֶבִּי אַמאָל אַרוֹיס צוּם עוֹלָם אוּן האָט געֶזאָגְט

the Alter Rebbe stepped out of his study and addressed the chassidim present as follows:

אִין גַּן עֵדֶן דעֶרְהעֶרט מעֶן דִי טַייעֶרקַייט פוּן עוֹלָם הַזֶּה

“In Gan Eden, they appreciate the precious quality of this world.

לֹא מִיבָּעִי מַלְאֲכֵי הַשָּׁרֵת

Not only the ministering angels,

אֲפִילוּ נֶאֱצָלִים הָרִאשׁוֹנִים

but even the exalted beings first emanated from the World of Atzilus,

וואָלטעֶן אַלץ אַוועֶק געֶגעֶבּעֶן פאַר אַ אָמֵן יְהֵא שְׁמֵי'הּ רַבָּא פוּן אַ אִידעֶן

would forego all [their blissful revelations of Divinity] in exchange for the Amen, yehei Shmei rabba…

אַז עֶר זאָגט בְּכָל כֹּחוֹ כְּפֵרוּשׁוֹ בְּכָל כַּוָּנָתוֹ

that a Jew recites with all his might — which is understood to mean, ‘with all his devout intent’;

הַיינוּ אַז עֶר אִיז אִינְגאַנְצעֶן אִין דעֶם

i.e., he is focused entirely on those words.”

דאָס אִיז געֶוועֶן דעֶר גאַנְצעֶר מַאֲמָר

That was the entire discourse.

אוּן עֶר האָט געֶפּוֹעֶלְט אַזאַ הִתְלַהֲבוּת וְהִתְלַהֲטוּת בַּא דִי העֶרעֶר

It generated such ardent enthusiasm among the listeners

אַז אַ גאַנְץ יאָהְר האָט מעֶן געֶזאָגְט אָמֵן יְהֵא שְׁמֵי'הּ רַבָּא מִיט אַ בְּרעֶן

that for a whole year they responded Amen, yehei Shmei rabba with fire.

Hayom Yom 17 Adar 2 - Vowels in Tehillim chapter 87,7 vs Benching

בַּאֲמִירַת תְּהִלִּים (פז. ז)

In the phrase kol mayanai bach (Tehillim 87:7), [the word כל may be vocalized in either of two ways].

אוֹמְרִים כָּל מַעְיָנַי הַכָּ"ף בְּקָמַץ

When one is reading Tehillim, this word should be pronounced as vocalized with a kamatz;

בְּסֵדֶר בִּרְכַּת הַמָּזוֹן — הַכָּ"ף בְּחוֹלָם

when it appears in [the readings that precede] the Grace after Meals, it should be pronounced as vocalized with a cholam.

Text and Translation courtesy of Sichos in English

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Hayom Yom 16 Adar 1 - The shinning mirrors donated by the women

רַבֵּנוּ הַזָּקֵן אָמַר

The Alter Rebbe once taught:

בִּתְרוּמַת הַמִּשְׁכָּן הָיוּ זָהָב וָכֶסֶף וּנְחוֹשֶׁת

The contributions toward the construction of the Sanctuary [in the wilderness] included gold, silver and copper,

וְלֹא הָיָה דָּבָר הַמַּבְרִיק זוּלַת מַרְאוֹת הַצּוֹבְאוֹת שֶׁמֵהֶן נַעֲשׂוּ הַכִּיּוֹר וְכַנּוֹ

but the only items that shone were the women’s [copper] mirrors, from which the basin and its stand were made.

הַכִּיּוֹר וְכַנּוֹ הֵם הַבָּאִים בָּאַחֲרוֹנָה מִכָּל כְּלֵי הַמִּשְׁכָּן

And though the basin and its stand are listed last among all the holy vessels,

וְתַשְׁמִישׁוֹ הוּא בְּרֹאשׁ כָּל עֲבוֹדוֹת הַמִּשְׁכָּן

they were used before all the services in the Sanctuary —

כִּי נָעוּץ תְּחִלָּתָן בְּסוֹפָן

for “the beginning is rooted in the end.”

Hayom Yom 16 Adar 2 - A businessman must have faith and trust

מֵעֲבוֹדַת בַּעַל עֵסֶק

As one of his spiritual tasks, a businessman

לְעוֹרֵר בְּעַצְמוֹ הָאֱמוּנָה וּבִטָּחוֹן גָּמוּר

should arouse within himself the faith and absolute trust

בְּהַזָּן וּמְפַרְנֵס לְכָל בָּשָׂר

that He Who nourishes and sustains all flesh

כִּי הוּא יִתְבָּרֵךְ יִתֵּן לוֹ פַּרְנָסָתוֹ בְּרֶיוַח

will grant him an ample living.

וְצָרִיךְ לִהְיוֹת בְּשִׂמְחָה וְטוּב לֵבָב בֶּאֱמֶת

He should be genuinely happy and glad of heart,

כְּאִלּוּ פַּרְנָסָתוֹ כְּבָר מְזוּמֶּנֶת לְפָנָיו

as if his livelihood had already been placed before him.

Text and Translation courtesy of Sichos in English

For information and support write [email protected]

Hayom Yom 15 Adar 1 - The earth will ask why did you step on me

אֵין אוֹמְרִים אָב הָרַחֲמִים וְצִדְקָתְךָ

[When Shushan Purim Katan falls on Shabbos,] the passage beginning Av HaRachamim is

omitted [after the Torah Reading], and [in the Afternoon Service] the passage beginning Tzidkas'cha is omitted.

רוֹשְׁמִים עַל הַלֶּחֶם קוֹדֶם בִּרְכַּת הַמּוֹצִיא, אֲבָל נִזְהָרִים שֶׁלֹּא לַחֲתּוֹךְ

[On Shabbos,] before reciting the blessing HaMotzi, we make a mark on the loaf [with the knife], though we take care not to cut it.

גַּם בְּקִדּוּשׁ עַל הַפַּת אוֹמְרִים סַבְרִי מָרָנָן

[Not only when Kiddush is recited over wine, but] also when Kiddush is recited over bread, [the blessing is preceded by the phrase], Savri maranan (“Gentlemen, attention!”).

אוֹיף לֶעָתִיד לָבוֹא שְׁטעֶהְט

With regard to the Ultimate Future, it is written:

אֶבֶן מִקִּיר תִּזְעָק וְכָפִיס מֵעֵץ יַעַנֶנָּה

“A stone will cry out from the wall and a sliver will answer it from the beams.”

אִיצְטעֶר שְׁווַייגְט דעֶר דּוֹמֵם

At present, inanimate objects are silent;

מְ'טרעֶט אוֹיף אִיהם אוּן עֶר שְׁווַייגט

even when trodden on, they hold their peace.

אָבּעֶר עֶס וועֶט קוּמעֶן אַ צַייט אִין דעֶם גִילוּי פוּן לֶעָתִיד

However, there will come a future time of revelation

וואָס דעֶר דּוֹמֵם וועֶט אָנְהוֹיבּעֶן רֵיידעֶן

when inanimate objects will begin to talk,

דעֶרצֵיילעֶן, אוּן עֶר וועֶט מאָנעֶן

to relate, and to accuse:

אוֹיבּ מעֶן האָט גֵייעֶנְדִיג נִיט געֶטראַכט אָדעֶר געֶרעֶדט דִּבְרֵי תוֹרָה

If a person did not think or speak words of Torah while he was walking,

פאַרְוואָס האָט מעֶן אוֹיף אִים געֶטראָטעֶן

why did he tread on them?

דִי עֶרְד וואָס מעֶן טְרעֶט אוֹיף אִיהְר

the earth upon which we tread

וואַרְט טוֹיזעֶנטעֶר יאָהְרעֶן, פוּן שֵׁשֶׁת יְמֵי בְּרֵאשִׁית

has been waiting — for the thousands of years since the Six Days of Creation,

אוּן עֶס טְרעֶטעֶן אוֹיף אִיהְר דעֶרְווַייל כַּמָה בְּרוּאִים בַּעֲלֵי חַיִּים כו

while numerous creatures have trodden on it —

בִּיז עֶס וועֶט דאָרט טְרעֶטעֶן אַ אִיד, צְוֵויי אִידעֶן, אוּן וועֶלעֶן רֵיידעֶן אַ דְּבַר תּוֹרָה

for one or two Jews to walk on it and exchange words of Torah.

וּבְאִם לַאו - זאָגְט זִי: דוּ בִּיזְט דאָך אוֹיך וִוי אַ בְּהֵמָה

For if they do not, [the earth] declares: “You are no different than an animal.”

Hayom Yom 15 Adar 2 - The Mitteler Rebbe wrote for every type of Chossid

אַאַזְמוּ"ר אָמַר

My revered grandfather, the Rebbe [Maharash], once related

אֲשֶׁר אַדְמוּ"ר הָאֶמְצָעִי כָּתַב

that the Mitteler Rebbe wrote

בִּשְׁבִיל כָּל סוּג וְסוּג מֵהַמַּשְׂכִּילִים וְהָעוֹבְדִים אֲשֶׁר בַּעֲדַת הַחֲסִידִים

for every kind of oved and maskil within the chassidic community.

מַאֲמָרִים וְסֵפֶר מְיוּחָד

maamarim and a particular book

לְבַד שַׁעַר הַיִּחוּד וְשַׁעֲרֵי אוֹרָה שֶׁהֵם כְּלָלִיִּים

By contrast, [his] Shaar HaYichud and Shaarei Orah are of general relevance,

וְנִכְתְּבוּ עֲבוּר כָּל הַחֲסִידִים

and were written for all chassidim.

שַׁעַר הַיִּחוּד הוּא הַמַּפְתֵּחַ דְּתוֹרַת הַחֲסִידוּת

[His] Shaar HaYichud is the key to the teachings of Chassidus,

וְשַׁעֲרֵי אוֹרָה — אָלֶף-בֵּית דְּתוֹרַת הַחֲסִידוּת

and Shaarei Orah is the alef-beis of the teachings of Chassidus.

Text and Translation courtesy of Sichos in English

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