The daily Hayom Yom with Rabbi Yosef Katzman

אַדְמוּ"ר הַזָּקֵן הוֹרָה לִכְתּוֹב פְּצוּעַ דַכָּא בְּאָלֶף לִבְסוֹף וְלֹא בְּהֵא

The Alter Rebbe directed that the word דכא in the phrase פצוע דכא be written with an alef at the end, not with a hei.

בִּפְראַג יֵשׁ סֵפֶר תּוֹרָה שֶׁקַּבָּלָה בְּיָדָם שֶׁהִגִי-הַּ עֶזְרָא הַסּוֹפֵר

In Prague, there is a Torah scroll which according to local tradition was checked by Ezra the Scribe.

אֵין קוֹרִין בּוֹ אֶלָּא בְּשִׂמְחַת תּוֹרָה וְגוֹלְלִין אוֹתוֹ תָּמִיד בְּפָרָשַׁת שְׁמַע

They read from it only on Simchas Torah and always roll it closed at the passage beginning Shema [Yisrael].

כְּשֶׁהָיִיתִי בִּפְראַג בִּשְׁנַת תרס"ח רְאִיתִיו וְכָתוּב בּוֹ דַכָּא בְּאָלֶף

When I was in Prague in 5668 (1908) I saw this scroll, and דכא was spelled there with an alef.

כֵּן כְּשֶׁהָיִיתִי בְּואָרְמס בִּשְׁנַת תרס"ז

Similarly, when I was in Worms in 5667 (1907),

רָאִיתִי שָׁם סֵפֶר תּוֹרָה אֲשֶׁר מְקוּבָּל בְּיָדָם שֶׁכְּתָבוֹ מוֹרֵנוּ הָרַב ר' מֵאִיר מֵרוֹטֶנְבוּרְג

I saw a Torah scroll which according to the tradition of that community was written by Maharam of Rothenburg.

וְגַם בּוֹ כָּתוּב דַכָּא בְּאָלֶף

There, too, the word דכא is written with an alef.

וְעַיֵּין בִּשְׁאֵרִית יְהוּדָא (יוֹרֶה דֵעָה סִימָן ט"ז) וְדִבְרֵי נְחֶמְיָה (יוֹרֶה דֵעָה סִימָן כ"ב)

See Sheiris Yehuda (Yore Deah ch. 16), and Divrei Nechemia (Yore Deah ch. 22),

וּבְסֵפֶר מִשְׁנַת אַבְרָהָם (סִימָן ל"ב) מְצַיֵּן כַּמָּה סְפָרִים הַדָּנִים בָּזֶה

and in Sefer Mishnas Avraham (ch. 32) he references several Seforim that discuss this matter.

Text and Translation courtesy of Sichos in English

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הַצֶּמַח צֶדֶק סִפֵּר

The Tzemach Tzedek related

דעֶר בַּעַל שֵׁם טוֹב האָט זֵייעֶר האָלט געֶהאַט לִיכְטִיקַייט

that the Baal Shem Tov cherished light exceedingly.

וְאָמַר: אוֹר בְּגִימַטְרִיָּא רָז

Commenting on the word for “light” in the Holy Tongue, the Baal Shem Tov declared: “The word אוֹר (which means ‘light’) is numerically equivalent to רָז (raz, which means ‘secret’).

דעֶר וואָס וֵוייס דעֶם סוֹד וואָס אִין יעֶדעֶר זאַךְ, קאָן לִיכְטִיג מאַכעֶן

A person who knows the secret within any entity can diffuse light.”

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]

מִנְהָגֵנוּ בִּלְבִישַׁת טַלִּית גָּדוֹל

Our custom in putting on the tallis:

מַנִּיחִים הַטַּלִּית גָּדוֹל מְקוּפָּל עַל כָּתֵף יָמִין וּבוֹדְקִים הַצִּיצִית

The folded tallis is placed on the right shoulder [with the four tzitzis in front],

בְּשַׁעַת הַבְּדִיקָה אוֹמְרִים בָּרְכִי נַפְשִׁי גו

and one checks the tzitzis while reciting [the two verses beginning] Barchi nafshi.

אַחַר כָּך לוֹקְחִים הַטַּלִּית מִן הַכָּתֵף

The folded tallis is placed on the right shoulder [with the four tzitzis in front],

פּוֹשְׁטִים אוֹתוֹ

The tallis is then unfolded and opened wide.

מְנַשְּׁקִים שְׂפַת הַטַּלִּית

After kissing its [upper] edge,

מַחֲזִיר אוֹתוֹ מִכְּנֶגֶד פָּנָיו לַאֲחוֹרָיו

it is swung around from the position in which it is held in front of the worshiper until it is hanging behind him.

וּמַתְחִיל בִּרְכַּת לְהִתְעַטֵּף בְּצִיצִית

At this point the blessing lehisateif betzitzis is begun,

סִיּוּם הַבְּרָכָה סָמוּךְ לִכְרִיכַת בּ' כַּנְפוֹת יָמִין סָבִיב צַוָּארוֹ לַאֲחוֹרָיו בְּצַד שְׂמֹאל

and it is completed as one is about to bring the two right-hand corners of the tallis in front of the neck and over the left shoulder. [Thus all four tzitzis are now on the left side, two in front and two behind.]

(עַיֵּין שְׁאֵרִית יְהוּדָא, אוֹרַח חַיִּים סִימָן א, דִּבְרֵי נְחֶמְיָה, אוֹרַח חַיִּים סִימָן ט).

(see Sheiris Yehuda, Orach Chaim ch. 1, Divrei Nechemia, Orach Chaim ch. 9).

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]

סֵדֶר בִּרְכוֹת הַתּוֹרָה

The manner in which the blessings before the public Torah Reading are recited is as follows:

נוֹגֵעַ בְּטַלִּיתוֹ בִּתְחִלַּת הַקְּרִיאָה וּבְסוֹפָהּ

[After the Torah scroll has been rolled open, the congregant called to the reading] should touch the beginning and end of the passage [that is about to be read for him] with his tallis

נוֹשֵׁק הַטַּלִּית בְּמָקוֹם שֶׁנָּגַע בַּסֵּפֶר תּוֹרָה

and then kiss the part of the tallis that touched the scroll.

גוֹלֵל הַסֵּפֶר תּוֹרָה

After rolling it closed,

מַפְנֶה פָּנָיו, קְצַת, לְיָמִין וּמְבָרֵךְ

he turns slightly to the right and recites the blessing,

פּוֹתֵחַ הַסֵּפֶר תּוֹרָה וְקוֹרֵא

then opens the scroll, and [it is read].

בְּמַעֲלַת מִין הָאֱנוֹשִׁי, יֶשְׁנָם אַרְבָּעָה תוֹאֲרִים

Four terms are used to describe the uniqueness of humanity:

אָדָם — מַעֲלַת הַמּוֹחִין וְהַשֵּׂכֶל

Adam reflects the quality of intellect that is lodged in the brain;

אִישׁ — מַעֲלַת הַלֵּב וְהַמִּדּוֹת

Ish refers to the quality of emotion that is lodged in the heart;

אֱנוֹשׁ — הַחֲלִישׁוּת בְּאֶחָד מֵהֶם בְּשֵׂכֶל אוֹ בְּמִדּוֹת, אוֹ בִּשְׁתֵּיהֶם

Enosh indicates weakness in either or both the intellectual and emotional abilities;

גֶּבֶר — מִתְגַּבֵּר עַל עַצְמוֹ לְהָסִיר הַמְּנִיעוֹת וְעִכּוּבִים לְהָשִׂיג אַחַת הַמַּעֲלוֹת אוֹ בְּשֵׂכֶל אוֹ בְּמִדּוֹת

and Gever denotes a person who overcomes his own limitations, removing the blocks and obstacles that would hinder his attainment of the positive quality of intellect or of emotion.

הַיְנוּ דְּגֶּבֶר עוֹסֵק עִם הָאֱנוֹשׁ לְהַגְבִּיהוֹ לְמַעֲלַת אִישׁ אוֹ אָדָם.

That is to say, the Gever works with the Enosh [within himself] to elevate him to the level of Ish or of Adam.

וּמֵאַחַר דְּאֶפְשָׁר לַעֲשׂוֹת מֵאֱנוֹשׁ אִישׁ אוֹ אָדָם

Hence, since an Enosh can be made into an Ish or an Adam,

הֲרֵי בְּהֶכְרֵחַ דְּגַם בֶּאֱנוֹשׁ יֶשְׁנָם כָּל אוֹתָם הַמַּעֲלוֹת שֶׁיֶּשְׁנָם בְּאִישׁ וְגַם בָּאָדָם

we must say that an Enosh has [in potential] all the positive qualities that both an Ish and an Adam possess.

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]

הַמַּאֲמִין בְּהַשְׁגָּחָה פְּרָטִית

A person who believes in Divine Providence

יוֹדֵעַ כִּי מֵהַשֵּׁם מִצְעֲדֵי גֶבֶר כּוֹנָנוּ

knows that “the steps of a man are made firm by G‑d.”

אֲשֶׁר נְשָׁמָה זוֹ צְרִיכָה לְבָרֵר וּלְתַקֵּן אֵיזֶה בֵּרוּר וְתִקּוּן בְּמָקוֹם פְּלוֹנִי

[A person goes to] a particular place because his soul must refine and perfect something there.

וּמֵאוֹת בְּשָׁנִים אוֹ גַם מִשַּׁעַת בְּרִיאַת הָעוֹלָם

For hundreds of years, or even from the very beginning of creation,

הִנֵּה הַדָּבָר שֶׁצָּרִיךְ לְהִתְבָּרֵר אוֹ לְהִתְתַּקֵּן

the object that must be refined or rectified

מְחַכֶּה לְאוֹתָהּ הַנְּשָׁמָה שֶׁתָּבוֹא לְבָרְרוֹ וּלְתַקְּנוֹ

waits for that soul to come and do that task.

וְגַם נְשָׁמָה הַלָּזוּ

Similarly, this soul itself,

הִנֵּה מֵאָז נֶאֶצְלָה וְנִבְרְאָה

from the moment of its emanation and creation,

הִיא מְחַכָּה לִזְמַן יְרִידָתָהּ

awaits the time that it will descend [to the physical world]

לְבָרֵר וּלְתַקֵּן אֵת אֲשֶׁר הוּטַל עָלֶיהָ

to refine and perfect that which has been assigned to it.

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]

בְּנֵי יִשְׂרָאֵל נִקְרְאוּ אֶרֶץ חֵפֶץ

The Jewish people are called “a cherished land,”

שֶׁיֵּשׁ בָּהֶם כַּמָּה חֲפָצִים יְקָרִים בְּאַהֲבַת הַשֵּׁם יִתְבָּרֵךְ וְיִרְאָתוֹ וּמִדּוֹת טוֹבוֹת

for they possess many precious qualities, [including] their love of G‑d, their fear of Him, and their upstanding character traits.

וְאֵין דְּבַר גִּלּוּי הַמִּדּוֹת הַטּוֹבוֹת תָּלוּי אֶלָּא בַּמְּעוֹרֵר

[But like treasures buried in the earth,] the revelation of these positive qualities depends solely upon the person who evokes them.

דָּבָר בָּרוּר הוּא

It is obvious

אֲשֶׁר בְּכָל חֶלְקֵי הָאֲדָמָה נִמְצָאִים מַעְיְנוֹת מַיִם חַיִּים

that springs of fresh water exist in all parts of the earth.

וְהַהֶבְדֵּל הוּא רַק בְּקִרוּב וְרִחוּק

The difference lies only in how close or far they are [from the surface].

וְאִם כֵּן הֲלֹא הַכֹּל תָּלוּי בְּהַחוֹפֵר וְכֹחַ סַבְלָנוּתוֹ וּמְתִינוּתוֹ

If so, everything depends on the digger and his patience and deliberateness.

וְכֵיוָן שֶׁהָרָצוֹן הוּא כֹּחַ עֶלְיוֹן הַגּוֹזֵר וּמְפַקֵּד עַל כָּל הַכֹּחוֹת

Since the will is a superior power [within the soul], it decrees and directs [the activity of] all the powers,

וּמַכְרִיחָם לַעֲשׂוֹת וְלִפְעוֹל כְּפִי הַפְּקוּדוֹת שֶׁלּוֹ

compelling them to function and act according to its orders.

אִם כֵּן אֵיפוֹא, עִקָּר הָעֲבוֹדָה הוּא

Thus one’s main task is

לְעוֹרֵר אֶת הָרָצוֹן לִפְעוֹל וְלַעֲשׂוֹת הֵן בְּעַצְמוֹ הֵן בְּזוּלָתוֹ

to arouse the will to act and function, both with regard to oneself and to others.

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]

כְּשֶׁהָיָה הַצֶּמַח צֶדֶק בֶּן תֵּשַׁע שָׁנִים

When the Tzemach Tzedek was nine years old,

אָמַר לוֹ רַבֵּנוּ הַזָּקֵן

the Alter Rebbe told him:

קִבַּלְתִּי מִמּוֹרִי (הָרַב הַמַּגִּיד)

“I received a directive from my mentor (the Maggid of Mezritch)

שֶׁקִּבֵּל מִמּוֹרוֹ (הַבַּעַל שֵׁם טוֹב)

who received it from his mentor (the Baal Shem Tov)

בְּשֵׁם מוֹרוֹ הַיָּדוּעַ

who received it from [Achiyah HaShiloni], who is known to have been his mentor,

אֲשֶׁר מִיּוֹם שֵׁנִי דְרֹאשׁ חֹדֶשׁ אֱלוּל עַד יוֹם הַכִּפּוּרִים

that in the course of each day from the second day of Rosh Chodesh Elul until Yom Kippur,

יֹאמְרוּ בְּכָל יוֹם וָיוֹם בְּמֶשֶׁךְ הַיּוֹם שְׁלֹשָׁה קאַפּיטְלאַך תְּהִלִּים

one should recite three chapters of Tehillim.

וּבְיוֹם הַכִּפּוּרִים שְׁלֹשִׁים וְשִׁשָּׁה קאַפִּיטְלאַך

On Yom Kippur, one should recite 36 chapters:

ט' קוֹדֶם כָּל נִדְרֵי

nine before Kol Nidrei,

ט' קוֹדֶם הַשֵּׁנָה

nine before going to sleep,

ט' אַחַר מוּסָף

nine after the Mussaf service,

ט' אַחַר נְעִילָה

and nine after the Neilah service.

וּמִי שֶׁלֹּא הִתְחִיל בְּיוֹם בּ דְרֹאשׁ חֹדֶשׁ

If one did not begin [this program] on the second day of Rosh Chodesh [Elul],

יַתְחִיל בְּאוֹתוֹ יוֹם שֶׁהוּא עוֹמֵד בּוֹ

he should begin on the day [he remembered, according to the schedule for that day,

וְאֵת אֲשֶׁר הֶחֱסִיר יַשְׁלִים

and later] should make good the readings that he missed.

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]

מַתְחִילִין לוֹמַר לְדָוִד אוֹרִי

[On this day] we begin reciting [the psalm] LeDavid A-donai Ori [in the Morning and Afternoon Services].

הַמִּנְהָג בְּבֵית רַבֵּנוּ שֶׁבְּמֶשֶׁךְ הַיוֹם תּוֹקְעִים לְהִתְלַמֵד

The custom in the household of the Rebbe [Rayatz] was to practice sounding the shofar in the course of the day.

וּמַתְחִילִים לִתְקוֹעַ אַחַר הַתְּפִלָּה מִיּוֹם ב' דְראֹשׁ חֹדֶשׁ

We begin sounding the shofar after [the morning] prayers from the second day of Rosh Chodesh.

אַדְמוּ"ר הַזָּקֵן הָיָה אוֹמֵר בַּתְּחִלָה מַאֲמָרִים קְצָרִים

At first, the Alter Rebbe would deliver short maamarim.

וּלְדוּגְמָא

For example,

דִּבּוּר הַמַּתְחִיל זֶכֶר רַב טוּבְךָ — וּבֵאוּרוֹ — שֶׁבַּסִּדּוּר

the maamar entitled Zecher Rav Tuvcha, with its commentary that appears in the Siddur [Im Dach],

נֶאֶמְרוּ בְּשִׁשָּׁה הֶמְשֵׁכִים

was delivered in six installments,

בַּאֲרִיכוּת יוֹתֵר קְצָת מֵהַנִּדְפָּס

[the total] being somewhat longer than the printed version.

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]

עֶס דאַרף זַיין עֲבוֹדָה בְּכֹחַ עַצְמוֹ

One must serve G‑d by his own efforts.

העֶכעֶר אִיז אַז מ'נעֶהמט פַאר'ן האַנט אוּן מ'פִירט

[A person’s service] is higher when he is led by the hand from Above,

טַייעֶרעֶר אִיז אַז עֶס אִיז בְּכֹחַ עַצְמוֹ

but it is more cherished when it is generated by his own efforts.

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]

דַּרְכֵי הָרְפוּאָה בְּחוֹלִי הַגּוּף בִּכְלָל שְׁנַיִם הֵם

There are two general approaches to healing physical illness:

א) לְרַפְּאוֹת אֶת הָאֵבֶר אוֹ הַכֹּחַ הַמְקוּלְקָל חוֹלֶה וְחָלוּשׁ

(a) to treat the particular organ or faculty that is damaged, ailing, or weak; or

ב) לְחַזֵק אֶת הָאֵבָרִים וְהַכֹּחוֹת הַבְּרִיאִים, אֲשֶׁר הֵם יִתְגַּבְּרוּ עַל הָאֵבֶר וְכֹחַ הַחוֹלֶה לְרַפְּאוֹתוֹ

(b) to strengthen the healthy organs and faculties so that they will overcome the disability of the ailing organ or faculty and heal it.

הַדּוּגְמָא מִזֶּה בְּחוֹלִי הַנֶּפֶשׁ

Analogous to this in the case of spiritual sickness

הֵם שְׁנֵי דַּרְכֵי הָעֲבוֹדָה: תְּשׁוּבָה וּמַעֲשִׂים טוֹבִים

are two approaches to avodah: (a)teshuvah, and (b) good deeds.

Text and Translation courtesy of Sichos in English

For questions and follow-up: [email protected]