The daily Hayom Yom with Rabbi Yosef Katzman

Day 11 of the Omerמְבָרְכִים רֹאשׁ חֹדֶשׁ אִיָרIt is Shabbos Mevarchim of the month of Iyarאֲמִירַת כָּל הַתְּהִלִּים בְּהַשְׁכָּמָה[On Shabbos Mevarchim, it is our custom] to recite the entire Book of Tehillim early in the morningיוֹם הִתְוַעֲדוּתand to hold a farbrengen on that day.הפטורה: הֲלוֹא כִּבְנֵי כוּשִׁיִיםThe haftarah begins Halo chivnei Chushi’im (Amos 9:7-15).מִשִּׂיחַת אַאַמוּ"רFrom a talk of my revered father, the Rebbe [Rashab]: חֲסִידוּת מאָנט אַז וְרָחַץ אֶת בְּשָׂרוֹ בַּמַּיִם וּלְבֵשָׁםChassidus 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 בָּשָׂרThis means that one’s contemplation on the concepts of Chassidus must wash the flesh,אוּן אַראָפּשְׁווֵיינקעֶן דעֶם אֶת בְּשָׂרוֹand clean awayאֶת הַטָּפֵל לִבְשָׂרוֹ“those matters that are adjuncts to one’s flesh” —דִי אַלעֶ רְגִילוּת'ן, וועֶלכעֶ בָּשָׂר מאַכטall the habits that the body creates.אוּן דאַן קעֶן מעֶן עֶרשְׁט אָנטאָן דִי בִּגְדֵי קֹדֶשׁOnly then can one put on “holy garments.”מַחֲשֶׁבֶת וְדִבּוּר חֲסִידוּתThinking and speaking about Chassidus וְהַנְהָגָתָם שֶׁל חֲסִידִים בְּהִתְבּוֹנְנוּת קוֹדֶם הַתְּפִלָּהand following the chassidic practice of meditation before prayer —בִּגְדֵי קֹדֶשׁ הֵםthese are “holy garments.”דאָס אִיז בְּגָדִים וועֶלכעֶ מעֶן האָט געֶגעֶבּעֶן מִן הַקֹּדֶשׁThey are garments bestowed by a holy source.אָבּעֶר דעֶר וְרָחַץ בַּמַּיִם אֶת בְּשָׂרוֹ דאָס דאַרף מעֶן אַלֵייןTo “wash [one’s] flesh in water,” by contrast, must be done by oneself.לְבוּשֵׁי הַנֶּפֶשׁ דאָס גִיט מעֶן מִלְמַעְלָהThe garments of the soul are given from above,אָבּעֶר אָפּוואַשׁעֶן דעֶם טָפֵל וואָס וועֶרט פוּן בְּשָׂרִיּוּתbut washing away the extraneous elements that derive from material involvement,אוּן דעֶם בָּשָׂר אַלֵיין מאַכעֶן פאַר אַ בָּשָׂר קֹדֶשׁand furthermore transforming the flesh itself into “holy flesh” —דאָס אִיז נאָר בְּכֹחַ עַצְמוֹthis can be done only through one’s own efforts.אוּן דאָס מאָנט חֲסִידוּתThis is what Chassidus demandsאוּן אוֹיף דעֶם האָט רַבֵּנוּ הַגָּדוֹל געֶהאַט מְסִירַת נֶפֶשׁand this is the goal for which the Alter Rebbe devoted his life.עֶר האָט געֶעֶפעֶנט דעֶם צִנּוֹר פוּן מְסִירַת נֶפֶשׁ אוֹיף עֲבוֹדַת ה' בִּתְפִלָּהHe opened up the channel of utter self-sacrifice to serve G‑d in prayer,זַיין צוּגעֶבּוּנדעֶן צוּ עַצְמוּת אֵין סוֹףto become bound to G‑d’s infinite Essence. חֲסִידוּת שְׁטעֶלט אַוועֶק אַ חָסִיד פָּנִים אֶל פָּנִים צוּ עַצְמוּת אֵין סוֹףChassidus places a chassid face to face with G‑d’s infinite Essence.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Day 10 of the Omerהָעֲבוֹדָה הִיא בְּכָל אָדָם לְפִי מְהוּתוֹ וּמַעֲלָתוֹEvery individual is required to serve G‑d according to his nature and spiritual level.מִי שֶׁיֵּשׁ בְּיָדוֹ לִנְקוֹב מַרְגָּלִיּוֹת אוֹ לִלְטוֹשׁ אֲבָנִים טוֹבוֹתA person who can pierce pearls or polish gems,וְעוֹסֵק בַּעֲבוֹדַת מְלֶאכֶת אֲפִיַּת לֶחֶםyet 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 בִּמְאֹדeven though this too is a much needed task בְּכָל זֶה לְחֵטְא יֵחָשֵׁב לָאִישׁ הַהוּאthis person is considered to have sinned.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Day 9 of the Omerנוֹהֲגִים שֶׁאֵין מְבָרְכִים שֶׁהֶחֱיָנוּ בִּימֵי סְפִירַת הָעוֹמֶרIt is our custom to refrain from reciting the blessing Shehecheyanu during the period of the Counting of the Omer.לֹא טוֹב האָבּעֶן מִיר אַלֶעEveryone has in them something not so good. שָׂעִיר לַעֲזָאזֵל אִיז געֶוועֶן אַן עֲבוֹדָה אִין בֵּית הַמִּקְדָשׁSending the goat to Azazel was one of the services in the Beis HaMikdash. ווִי בּאַלד אַ נִבְרָא אִיז דאָ לֹא טוֹבSince something not good exists within a human being,דאַרְף מעֶן עֶס אַוועֶקשִׁיקעֶן אִין אֶרֶץ גְּזֵרָהit must be banished to “an uninhabited place.”Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Isru Chag, Day 8 of the Omerעֶס אִיז פאַראןַ דעֶר עִנְיָןThe conceptוואָס אַחֲרוֹן שֶׁל פֶּסַח אִיז דעֶר גִּלּוּי פוּן מָשִׁיחַ, וואָס אִיז שַׁיָּךְ לְכָל יִשְׂרָאֵלthat 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 שִׁמּוּרִיםOn 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'דִיקOverall, we experience freedom.אוּן נאָכדעֶם פאַלט מעֶן אַרַיין אִין וועֶלְטAfterwards, however, we are plunged back into the world.אִיז דאָס אִיז דעֶר גִּלּוּי פוּן מָשִׁיחַThis, then, is the above-mentioned revelation of Mashiach —דעֶר תּוֹקֶף וואָס עֶס גִיט אַז מְ'זאָל קעֶנעֶן געֶהְן אִין וועֶלְטthe resolute power that it generates, enabling us to continue on in the world.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

The Last Day of Pesach, Day 7 of the Omerבַּיּוֹם מְהַדְּרִים[On the last day of Pesach,] one makes a point of observing the following sequence:לְקַדֵּשׁOne first recites the daytime Kiddush,אַחַר כָּךְ מִתְפַּלְלִים תְּפִלַּת הַמִּנְחָהthen Minchah, וְאַחַר זֶה סְעוּדַּת יוֹם טוֹבand only then comes the festive meal of Yom-Tov.הַבַּעַל שֵׁם טוֹב הָיָה אוֹכֵל ג' סְעוּדּוֹת בְּאַחֲרוֹן שֶׁל פֶּסַחIt 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 סְעוּדָּהThe last of these he called Mashiach’s Seudah — “the festive meal of Mashiach,” אַחֲרוֹן שֶׁל פֶּסַח אִיז מָשִׁיחַ'ס סְעוּדָּהthe Last Day of Pesach is Mashiach’s mealוַוייל אַחֲרוֹן שֶׁל פֶּסַח אִיז מֵאִיר גִּילּוּי הֶאָרַת הַמָּשִׁיחַfor on the last day of Pesach, the radiance of Mashiach is openly revealed.בִּשְׁנַת תּרס"ו הִתְחִיל הַסֵּדֶרFrom the year 5666 (1906), it became the customאֲשֶׁר תַּלְמִידֵי תּוֹמְכֵי תְמִימִים יֹאכְלוּ יַחַד בְּחַג הַפֶּסַח בְּהֵיכַל הַלִּמּוּדfor 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 שֻׁלְחָנוֹתAt 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' כּוֹסוֹתand 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 EnglishFor questions and follow-up: [email protected]

The Seventh Day of Pesach, Day 6 of the Omerבְּעֵת קְרִיאַת הַשִׁירָה - עוֹמְדִיםIt is customary to stand while the Song [of the Sea] is being read [in the synagogue].אִין לְיוּבּאַוִויטְשׁ פְלעֶגט מעֶן זַיין אוֹיף שְׁבִיעִי שֶׁל פֶּסַחIt was customary in Lubavitch to remain awake on the night of the Seventh Day of Pesach,אוֹיךְ שָׁבוּעוֹת אוּן הוֹשַעֲנָא רַבָּהand on the nights of Shavuos and Hoshana Rabbah.אַז אִיךְ בִּין אַלְט געֶוועֶן נַיין יאָהרFrom when I turned nine,האָבּ אִיךְ זִיךְ שׁוֹין נִיט געֶלֵייגט שְׁלאָפעֶן שְׁבִיעִי שֶׁל פֶּסַחI did not go to sleep on the night of the Seventh Day of Pesach.מְ'דאַרף לעֶרנעֶן אַ גאַנצעֶ נאַכטWe should study Torah the entire night.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Day 5 of the Omerפַּעַם נִכְנַס כְּבוֹד קְדֻשַּׁת הָרַב חַיִּים אַבְרָהָם (בֶּן רַבֵּנוּ הַזָּקֵן)R. Chayim Avraham, the Alter Rebbe’s son, once visitedאֶל אַדְמוּ"ר הָאֶמְצָעִי בְּחַג הַפֶּסַח[his elder brother,] the Mitteler Rebbe, on Pesachלֵאמֹר גוּט יוֹם טוֹבto wish him Gut Yom-Tov.וְסִפֵּר אָז — הָרַב חַיִּים אַבְרָהָםR. Chayim Avraham relatedשֶׁרַבֵּנוּ הַזָּקֵן אָמַרthat 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 מעֶןbut the visitor may partake on his own.”Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Shabbos Chol HaMoed Pesach, Day 4 of the Omerגַּם 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"רMy revered father, the Rebbe [Rashab], once gave the following [mystical] interpretation [of the Four Questions]:מַה נִּשְׁתַּנָּה הַלַּיְלָה — גָּלוּת שֶׁנִּמְשַׁל לְלַיְלָה — הַזֶּה — הָאַחֲרוֹןWhy is this night, this final exile (for exile is symbolized by night), different מִכָּל הַלֵּילוֹת — גָּלֻיּוֹת שֶׁקָּדְמוּהוּfrom all the other nights, from all the exiles that preceded it?שֶׁבְּכָל הַלֵּילוֹת אֵין אָנוּ מַטְבִּילִין — לְשׁוֹן מֵרוּק נִקָּיוֹן וְטַהֲרָה — אֲפִילוּ פַּעַם אֶחָתOn 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 גָּלוּתThe 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 הַנֶּפֶשׁOn this night we dip twice, [once to] scour the body and [once to] reveal the soul.שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִים חָמֵץ אוֹ מַצָּהOn all [other] nights, we eat chametz or matzah. הַיְנוּ כִּי גַם אַחַר הַגָּלוּת, הָעֲבוֹדָה הִיא מִצַּד נֶפֶשׁ הָאֱלֹקִית, מַצָּה בִּטּוּלFollowing 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 יֵשׁוּתand the animal soul, symbolized by chametz, which represents yeshus (egoism). הַלַּיְלָה הַזֶּה — אַחַר גָּלוּת הָאַחֲרוֹן — כּוּלּוֹ מַצָּה — שֶׁיּוּעֲבַר רוּחַ הַטּוּמְאָהOn 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 יְרָקוֹתOn 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 וְהַדּוֹמֶהDuring 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 גְּדוֹלָהOn 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 חֲבֵרוֹAs 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 מְסוּבִּיןOn 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 הָעַצְמִיNow, there is a [mere] emanation of this pleasure, and there is the pleasure itself.וְיֵשׁ מִי שֶׁמַּגִּיעַ בַּעֲבוֹדָתוֹ לְהִתְפַּשְּׁטוּת הַתַּעֲנוּג וְיֵשׁ לַתַּעֲנוּג הָעַצְמִיSome 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 מְסוּבִּיןHence:] On this night, after this exile, we are all reclining: שֶׁכָּל יִשְׂרָאֵל יַגִּיעוּ לִבְחִינַת תַּעֲנוּג הָעַצְמִיevery 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 EnglishFor questions and follow-up: [email protected]

בְּמִנְחָה אֵין אוֹמְרִים הוֹדוּ, אַבָל אוֹמְרִים פָּתַח אֵלִיָּהוּThe 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 גוIn the year 5608 (1848), the Tzemach Tzedek delivered the maamar entitled Im Kesef Talveh — “When you will lend money (lit., ‘silver’)….” כֶּסֶף הוּא הַנְּשָׁמָהThere he explained that kesef (“silver”) alludes to the soul,עַל שֵׁם שֶׁהִיא תָּמִיד בְּכוֹסֶף וּתְשׁוּקָה לַעֲלוֹת לְמַעְלָהfor it constantly yearns to ascend,וּכְדִכְתִיב רוּחַ הָאָדָם הִיא הָעוֹלָה לְמַעְלָהas it is written, “The spirit of man ascends upward.”דְּאָדָם הֵם נִשְׁמוֹת יִשְׂרָאֵל, אַתֶּם קְרוּיִם אָדָםThe word adam (“man”) refers to the Jewish people, of whom it is said, “You are called man.”וְהַנְּשָׁמָה נְתוּנָה בְּהַלְוָאָה לְהָאָדָםNow, the soul is given to a person on loan, וּכְתִיב יָמִים יוּצָּרוּ גוas it is written, “Days are created.”דְּיֵשׁ מִסְפָּר קָבוּעַ כו[Every individual is allotted] a fixed number of days,וְחָסֵר יוֹמָא חָדָא חָסֵר לְבוּשָׁא חָדָאand 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 EnglishFor questions and follow-up: [email protected]

Day 2 of the Omerהֲרֵי זֶה מְשׁוּבָּח[The Haggadah states: Vechol harmarbeh lesaper biyetzias Mitzrayim, harei zeh meshubach — lit., “Whoever relates the story of the Exodus from Egypt at length, this [person] is praiseworthy.”]זֶה, מוֹרֶה עַל מַדְרֵגָה דִקְדוּשָּׁה, הִנֵה אֱלֹקֵינוּ זֶה[The word] zeh (“this”) denotes a distinct level of holiness, as implied by the phrase, Hinei Elokeinu zeh — “Behold, this is our G‑d.”וְכָל הַמַּרְבֶּה כו' זֶה שֶׁלּוֹ הוּא מְשׁוּבָּחWhen a person tells the story of the Exodus at length, his capacity to perceive G‑dliness [so that he can say “This is it!”] is praiseworthy.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

The 2nd day of the Festival of Matzos, Day 1 of the Omerלֵיל בּ דְּחַג הַמַּצּוֹת, קְרִיאַת שְׁמַע שֶׁעַל הַמִּטָּה כְּמוֹ בְּכָל יוֹם טוֹבOn the second night of Pesach, the Prayer before Retiring at Night is recited as on other festivals.גַּם מִי שֶׁאֵין לוֹ אָב, רַחֲמָנָא לִצְלָןEven a person whose father is (G‑d forbid) no longer aliveאוֹמֵר לִפְנֵי מַה נִּשְׁתַּנָּהshould introduce the Four Questions by saying: טאַטעֶ אִיךְ וועֶל בּאַ דִיר פְרעֶגעֶן פִיר קַשְׁיוֹתTatte, ich vel ba dir fregn fir kashes — “Father, I’m going to ask you four questions.”וְסְמוּכוֹת לָזֶהSupport for this practice can be foundשֶׁגַּם מִי שֶׁאֵין לוֹ אָב וְאֵם, רַחֲמָנָא לִצְלָןEven a person whose parents are (G‑d forbid) no longer aliveצָרִיךְ לוֹמַר בְּבִרְכַּת הַמָּזוֹןshould say, in the Grace after Meals.הָרַחֲמָן הוּא יְבָרֵךְ אֶת אָבִי מוֹרִי כו' אִמִּי מוֹרָתִי כו “May the Merciful One bless my father and teacher…, and my mother and teacher….”Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

The 1st day of the Festival of Matzosלְמָרוֹר וַחֲזֶרֶת - הֵן חְרֵיין וְהֵן סאַלאַטHorseradish and romaine lettuce are both used for both the maror and the chazeres.קִדּוּשׁ בַּעֲמִידָהKiddush is recited while standing.הֵא לַחְמָא - הַהֵא בְּצֵירֵיThe first word in the phrase Hei lachma anya is vocalized with a tzeirei [rather than a kamatz].בְּבִרְכַּת אֲכִילַת מָרוֹר מְכַוְנִים גַּם עַל מָרוֹר שֶׁבַּכּוֹרֵךְWhen reciting the blessing al achilas maror, one should also have in mind the maror in the korech.בַּסֵּדֶר הָרִאשׁוֹן הָיָה אַאַמוּ"ר מְקַצֵר בִּכְדֵי לֶאֱכוֹל הָאֲפִיקוֹמָן לִפְנֵי חֲצוֹתDuring the first Seder, my revered father, the Rebbe [Rashab], would limit [his oral commentary on the Haggadah], so that the Afikoman could be eaten before midnight.אֲבָל בַּשֵּׁנִי הָיָה מַאֲרִיךְOn the second night, by contrast, he would elaborate.מַתְחִיל לִפְנֵי שָׁעָה ט וְגוֹמְרוֹ בְּשָׁעָה ג-ד אַחַר חֲצוֹת[The second Seder] would begin before 9 p.m. and conclude between 3 and 4 a.m.וְהָיָה מַאֲרִיךְ בְּבֵיאוּר הַהַגָּדָהHe would explain the Haggadah at length.אַדְמוּ"ר הַזָּקֵן אָמַרThe Alter Rebbe once said:מֵיכְלָא דִמְהֵימְנוּתָא — לַיְלָה הָרִאשׁוֹן“On the first night, matzah is ‘the bread of faith.’מֵיכְלָא דְאַסְוָתָא — לַיְלָה הַשֵּׁנִיOn the second night, it is ‘the bread of healing.’ אַז דִי רְפוּאָה בְּרֵיינְגט דִי אֱמוּנָהWhen healing leads to faith,וואָס עֶר זאָגט אַ דאַנק דִיר ג-ט פאַר מַיין רְפוּאָהin that a person says, ‘I thank You, G‑d, for my recovery,’אִיז עֶר דאָך געֶוועֶן קראַנקhe was, nevertheless, sick.אָבּעֶר אַז דִי אֱמוּנָה בְּרֵיינְגט דִי רְפוּאָהBut when faith generates healing,אִיז מעֶן לְכַתְּחִלָּה נִיט קְראַנקa person is not sick in the first place.”Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

בְּדִיקַת חָמֵץ אַחַר תְּפִלַּת עַרְבִיתThe search for chametz takes place after the Evening Service.בְּבֵית רַבֵּנוּ נוֹהֲגִים שֶׁלֹּא לַעֲשׂוֹת אֶת הָרַב לְמוּרְשֶׁהIn the household of the Rebbe, it was customary not to appoint the rav as an agent to sell the chametz, אֶלָּא לִמְכּוֹר לוֹ אֶת הֶחָמֵץ וּבְעָרֵב קַבְּלָןbut rather to sell him the chametz, [confirming the transaction even in such a case by] a fully-responsible guarantor.בַּאֲפִיַּת הַשְּׁמוּרָה עֶרֶב פֶּסַח אַחַר חֲצוֹת, הָיָה אַאַמוּ"ר נוֹכֵחַMy revered father, the Rebbe [Rashab], used to be present when the shemurah-matzah was baked after midday on the eve of Pesach.וְאוֹמֵר גַּם כֵּן הַלֵּלHe would join in the Hallel [that is customarily recited at that time],וְהָיָה מַפְסִיק — גַּם בְּאֶמְצַע פֶּרֶקbut would interrupt his recitation — even in the midst of a chapter —לְהוֹרוֹת בְּהַנּוֹגֵעַ לְהַלִּישָׁה, אֲפִיָּה וּכְהַאי גַּוְנָאto give directions regarding the kneading, the baking, and the like.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

הִלּוּלָא שֶׁל כְּבוֹד קְדוּשַּׁת הַצֶּמַח צֶדֶק. [This date is] the anniversary of the passing of the Rebbe, the Tzemach Tzedek, נִסְתַּלֵּק שְׁנַת תּרכ"ו בְּליוּבּאַוִויטְש, וְשָׁם מְנוּחָתוֹ כָּבוֹדwho passed away in 5626 (1866) in Lubavitch and was brought to rest there.מִסִּפּוּרֵי אַאַזְמוּ"רMy revered grandfather, [the Rebbe Maharash,] relatedהַצֶּמַח צֶדֶק הִתְחִיל לִכְתּוֹב נִגְלָה וְדִבְרֵי אֱלֹקִים חַיִּים בִּהְיוֹתוֹ בֶּן שְׁתֵּים עֶשְׂרֵה שָׁנָהthat [his father,] the Tzemach Tzedek, began writing [his novellae on] nigleh and Chassidus when he was twelve years old.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

הפטורה: וְאַרְבָּעָה אֲנָשִׁים[On Shabbos Parshas Metzora], the haftarah begins Ve’arbaah anashim (II Melachim 7:3-20).בְּמִנְחָה: עֲבָדִים הָיִינוּ[On Shabbos HaGadol, after] Minchah, [we read part of the Haggadah, from] Avadim hayinu [until lechaper al kol avonoseinu].מִזְּמַן יְצִיאַת מִצְרַיִם נִקְרְאוּ בְּנֵי יִשְׂרָאֵל צִבְאוֹת הEver since the time of the Exodus from Egypt, the Jewish people have been called Tzivos HaShem, “G‑d’s army.”הַהֶפְרֵשׁ בֵּין עֲבָדִים — שֶׁנִּקְרְאוּ כֵן בְּנֵי יִשְׂרָאֵל — וּצְבָאוֹת הוּאThe Jewish people are [also] called servants. The difference between servants and an army [can be explained as follows]:עֶבֶד עוֹשֶׂה עֲבוֹדַת רַבּוֹ — וּבָזֶה כַּמָּה דַּרְגוֹתA servant performs work for his master on various levels —נוֹקֵב מַרְגָּלִיּוֹת, עוֹשֶׂה שְׁאָר מְלָאכוֹת, עוֹשֶׂה מְלָאכוֹת פְּשׁוּטוֹתone pierces pearls, one works in other crafts, another carries out unskilled tasks.וְיֵשׁ בָּזֶה יְגִיעָה וְעָמָל רַב, אֲבָל אֵין זֶה עִנְיָן שֶׁל מְסִירַת נֶפֶשׁThese involve considerable labor and effort, but no element of self-sacrifice.צָבָא הֵם עֲבָדִים שֶׁעוֹבְדִים בִּיגִיעָה רַבָּה וְעָמָל וּבִמְסִירַת נֶפֶשׁAn army, by contrast, is comprised of subjects who expend toil and exertion and self-sacrifice,הֵן בְּמִלְחֶמֶת הֲגָנָה וְהֵן בְּמִלְחֶמֶת תְּנוּפָהwhether in a defensive war or an offensive one.וְעוֹמְדִים עַל מִשְׁמַרְתָּם בְּתַכְלִית הַתּוֹקֶף מִבְּלִי הִתְפָּעֵל מֵהַמְּנַגֵּד וְשׂוֹנֵא[Soldiers] discharge their duties with utter resoluteness, unperturbed by their opponents and enemies.וַעֲבוֹדָתָם זוֹ אֵינָהּ עִנְיָן שֶׁל הֲשָּׂגָה, כִּי הֵם מִתְנַהֲגִים עַל פִּי הוֹרָאַת מַצְבִּיאָםTheir service does not depend on [their] understanding, for they follow the orders of their commanders.וְהִנֵּה נִשְׁמוֹת יִשְׂרָאֵל בְּמִצְרַיִם הָיוּ בְּתַכְלִית הַשִּׁפְלוּת בְּעִינּוּיִם קָשִׁים וּמָרִיםIn Egypt, the souls of the Jewish people were on the lowest of levels, [due to] the harsh and bitter afflictions.וְעִם זֶה לֹא שִׁנּוּ שְׁמָם וּלְשׁוֹנָם וּלְבוּשֵׁיהֶםNevertheless, they did not change their names, language, or dress.וְעָמְדוּ עַל מִשְׁמַרְתָּם בְּתַכְלִית הַחוֹזֶקOn the contrary, they held their ground with the utmost tenacity,כִּי יָדְעוּ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא הִבְטִיחַ לִגְאוֹל אוֹתָםfor they knew that G‑d had promised to redeem them.וְהַמִּתְנַהֵג כָּזֶה בְּמַצָּב זֶה הוּא מִצְּבָא הA person who conducts himself thus in a similar situation is a member of G‑d’s army.דְּה' עוֹזְרוֹ בְּדֶרֶךְ מִלְמַעְלָה מִן הַטֶּבַע בַּטֶבַעG‑d helps him in a way that transcends nature, but [that is vested] within nature.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

בְּיוֹם הַהוּלֶּדֶתOn one’s birthdayעַל הָאָדָם לְהִתְבּוֹדֵדone should spend some time in seclusion,וּלְהַעֲלוֹת זִכְרוֹנוֹתָיו וּלְהִתְבּוֹנֵן בָּהֶםbringing to mind recollections from the past and pondering over them.וְהַצְּרִיכִים תִּקּוּן וּתְשׁוּבָה יָשׁוּב וִיתַקְּנֵםAs to those [of his bygone actions] that call for rectification or repentance, one should repent and rectify them.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]