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]

בִּדְבַר הַתַּעֲמוּלָה בְּעִנְיַן טַהֲרַת הַמִּשְׁפָּחָה בְּמוֹשָׁבוֹRegarding efforts [to increase the observance of] taharas hamishpachah in your locale,יִתְבּוֹנֵן בָּזֶהcontemplate on this:אִילּוּ יְצוּיָּר, אֲשֶׁר ה' אִנָּה לְיָדוֹ לְהַצִּיל מוֹשַׁב יְהוּדִים מִכִּלָּיוֹן, רַחֲמָנָא לִצְלַןIf G‑d enabled you to save an entire Jewish community from destruction,הִנֵּה בֶּטַח הָיָה מוֹסֵר נַפְשׁוֹ עַל זֶהyou would certainly be willing to sacrifice your life to do so.וְהָיָה מְהַלֵּל וּמְשַׁבֵּחַ אֶת הַשֵּׁם יִתְבָּרֵךְ, עַל גּוֹדֶל הַחֶסֶד לְזַכּוֹתוֹ בִּזְכוּת גָּדוֹל כָּזֶהMoreover, you would praise and laud Him for His kindness in granting you this great merit.כֵּן וְיוֹתֵר מִכֵּן הִיא תַּעֲמוּלָה זוֹNow, such a merit, and even greater than that, is accrued by popularizing the laws of family purity.שֶׁהִיא הַצָּלַת נְפָשׁוֹת מַמָּשׁThis actually saves lives.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

נִיט הַייזעֶר אוּן געֶלְד אִיז דעֶר אִידִישׁעֶר רַייכְטוּםJewish wealth is not houses and money.דעֶר אִידִישׁעֶר אֵייבִּיקעֶר רַייכְטוּם אִיזJewish wealth, which is eternal, isאַז מעֶן אִיז אִידעֶן וואָס הִיטעֶן אָפּ תּוֹרָה אוּן מִצְוֹתthe observance of Torah and mitzvos, אוּן מְ'בְּרֵיינגְט אוֹיף דעֶר וועֶלְט קִינְדעֶר אוּן אֵיינִיקְלאַךand bringing children and grandchildren into the worldוואָס הִיטעֶן אָפּ תּוֹרָה אוּן מִצְוֹתwho will observe the Torah and its mitzvos.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

כָּל נְשָׁמָה יֵשׁ לָהּ עֲבוֹדָה פְּרָטִית בְּמוֹחִין וּמִדּוֹת כְּפִי טִבְעָהּ וְעִנְיָנָהּEvery soul has its own [designated] Divine service in the realm of intellect and emotion, each according to its nature and disposition.וּכְתִיב מֵאוֹיְבַי תְּחַכְּמֵנִיIt is written, “Make me wise from my enemies” —מֵהַהֲטָיוֹת הָרָעוֹת שֶׁמַּרְגִּישׁ בְּמִדּוֹתָיו הַטִּבְעִיּוֹתthat is, from the negative leanings that a person senses in his own undeveloped character traits,מִזֶּה מִתְחַכֵּם וְיוֹדֵעַ אֵיךְ לְכַלְכֵּל תִּקּוּן מִדּוֹתָיוhe can gain wisdom and know how to tackle his tasks of self-refinement,וְשִׁעְבּוּד הַכֹּחוֹת שֶׁלּוֹ בַּעֲבוֹדַת הַשֵּׁם יִתְבָּרֵךְand how to harness his personal strengths to G‑d’s service.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

נוּסַח וַיְהִי בִּנְסוֹעַ: וְכִרְצוֹן כָּל עַמְּךָ בֵּית יִשְׂרָאֵלIn the passage [Al Hakol… recited after] Vayehi binso’a haaron [when the Torah is taken out on Shabbos and Yom-Tov], the wording is vechirtzon kol amcha beis Yisrael.כִּנּוּי מִשְׁפָּחָה שֶׁל רַבֵּנוּ הַזָּקֵן: בָּרוּכאָווִיטְשׁThe Alter Rebbe’s family name was Baruchovitch; כִּנּוּי מִשְׁפָּחָה שֶׁל בְּנוֹ אַדְמוּ"ר הָאֶמְצָעִי: שְׁנֵיאוּרִיthe family name of his son, the Mitteler Rebbe, was Shneuri; כִּנּוּי מִשְׁפָּחָה שֶׁל הַצֶּמַח צֶדֶק: שְׁנֵיאוֹרְסאָהְןthe family name of the Tzemach Tzedek was Schneerson.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

הַנִּסָּיוֹן הֶרְאָהExperience has shownאֲשֶׁר כְּשֶׁמְּמַעְטִים בַּחֲקִירוֹתthat when one limits his speculation [about what to do]וְעוֹבְדִים בְּסֵדֶר וּבְתוֹקֶףand works instead in a structured and determined way,עַל פִּי הַנְּעִימוּת שֶׁל תּוֹרָה[but simultaneously] according to the Torah’s pleasant ways —יָמִין מְקָרֶבֶת וּשְׂמֹאל דּוֹחָה“the right hand draws near, while the left hand parries” —אֲזַי פּוֹעֲלִים בְּוַדַּאיhe will certainly have an effect [on others].וּבִּפְרָט בָּעִנְיָנִים הָעִיקָּרִים מֵעִקְּרֵי הַדָּתThis is particularly true with regard to [communicating] the fundamental principles of our faith.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

בִּרְצֵה דְּבִרְכַּת הַמָּזוֹן [A grammatical point:] In the paragraph beginning Retzeh in the Grace after Meals,אוֹמְרִים “בַּעַל הַיְשׁוּעוֹת" - בֵּית דְּגוּשָׁה, “וּבַעַל הַנֶּחָמוֹת" - בֵּית רְפוּיָהthe 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 מְקוֹמוֹThe 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 וַעֲבוֹדָהrather, 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 EnglishFor questions and follow-up: [email protected]

עֲבוֹדַת בַּעֲלֵי עֲסָקִים מִתְחַלֶּקֶת לִשְׁנֵי סְעִיפִים עִקָּרִיםFor 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 וְכַדּוֹמֶהDuring free time in the midst of his activities, such as while sitting in his store,יִלְמוֹד מִשְׁנָה מִשְׁנָיוֹת פֶּרֶק תַּנְיָאhe 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 פֶּהHe should know certain Torah teachings by heart, such as extracts from Chumash, Mishnayos, Tehillim, or Tanya, לְמַעַן שֶׁיּוּכַל לַחֲזוֹר עֲלֵיהֶם בְּהָלְכוֹ בָּרְחוֹב, בַּשּׁוּק וְכַדּוֹמֶהso 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 עֵסֶקWhile talking business,יְסַבֵּב הַדִּבּוּר לְסַפֵּר אֵיזֶה סִפּוּר תּוֹכְנִיhe 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 בָזֶהLikewise, he should find some pretext or reason to encourage his friend to study, or the like.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

מִשִּׁעוּרֵי אַאַמוּ"רThe daily study schedule of my revered father, the Rebbe [Rashab], includedבְּכָל יוֹם פַּרְשָׁה חוּמָשׁ עִם פֵּרוּשׁ רַשִׁ"יthe daily passage of Chumash with the commentary of Rashi; אֲמִירַת תַּנַ"ךְ בְּעַל פֶּה: קאַפִּיטְל אֶחָד מִתּוֹרָה וְכֵן מִנְּבִיאִים וְכֵן מִכְּתוּבִיםreciting the Tanach by heart — one chapter from the Torah, from the Prophets, and from the Writings;פֶּרֶק אֶחָד מִשְׁנָיוֹתone chapter of Mishnah; שִׁעוּר גְּמָרָא לְעִיּוּנֵי בּ' דַפִּים לְשָׁבוּעַa session of in-depth Gemara study, covering two folios a week;שִׁעוּר לְמִיגְרַס ג' דַפִּים לְיוֹםa review of three [Talmudic] folios per day;שִׁעוּר בִּירוּשַׁלְמִיa study of the Talmud Yerushalmi; גַּם שִׁעוּר — לֹא בְּ‏כָל יוֹם — בְּפּוֹסְקִיםand a study session — though not every day — in the works of the halachic authorities.בְּמֶשֶׁךְ הַשָּׁנָה הָיָה מְסַיֵּם כָּל הַמִּדְרָשׁ רַבָּהIn the course of the year he would also study the entire Midrash Rabbah. לֹוֶה בַּסִּדְרוֹת הָאֲרוּכּוֹת וּפוֹרֵעַ בַּקְּצָרוֹתIn 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 EnglishFor questions and follow-up: [email protected]

הִלּוּלָא שֶׁל כְּבוֹד קְדֻשַּׁת אַאַמוּ"רThe hillula (yahrzeit) of my revered father, the Rebbe [Rashab].נִסְתַּלֵּק אוֹר לְיוֹם א' בּ' נִיסָן שְׁנַת תר"ף בְּראָסְטאָב. וְשָׁם מְנוּחָתוֹ כָּבוֹדHe 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 אָבִיוHis first public maamar after the passing of his father [the Rebbe Maharash]בְּיוֹם הַשֵּׁנִי דְחַג הַסּוּכּוֹת תרמ"גwas delivered on the second day of Sukkos, 5643 (1882). וּמַתְחִיל כֶּתֶר יִתְּנוּ לְךָ כוIt begins with the words, Keser yitnu lecha (“They will give You a crown”).מַאֲמָר — בָּרַבִּים — הָאַחֲרוֹן בִּהְיוֹתוֹ בְּעָלְמָא דֵיןThe last maamar he delivered publicly while he was in this world בִּסְעוּדַּת פּוּרִים תר"ףwas at the festive meal of Purim, 5680 (1920).וּמַתְחִיל רֵאשִׁית גּוֹיִם עֲמָלֵק גוֹ' קֵץ שָׂם לַחֹשֶׁךְIt 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 EnglishFor questions and follow-up: [email protected]

כָּל הַחֹדֶשׁ אֵין אוֹמְרִים תַּחֲנוּןTachanun is omitted throughout this month.אַחַר אֲמִירַת הַנָּשִׂיא אוֹמְרִים יְהִי רָצוֹן הַנִּדְפָּס בְּסִדּוּר תּוֹרָה אוֹרAfter 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 אוֹתוֹKohanim and levi’im should also recite it.אַאַמוּ"ר צִיוָּה לְגִיסוֹ הָרַב מֹשֶׁה האָרעֶנְשׁטֵיין הַכֹּהֵןMy revered father, the Rebbe [Rashab], instructed his brother-in-law, R. Moshe Hornstein HaKohen לֵאמֹר הַיְּהִי רָצוֹן שֶׁאַחַר הַנָּשִׂיאto recite the Yehi ratzon after the offering of each of the Nesi’im. וְאָמַר לוֹ כִּי אֲפִילוּ כֹּהֵן וְלֵוִי צָרִיךְ לְאָמְרוֹHe told him that even a kohen and a levi should recite this prayer,כִּי זֶה שַׁיָּךְ לָעִבּוּרbecause [souls are sometimes] impregnated [by other souls].Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Hayom Yom 29 Adar 1 - Two responses to the toast of LeChayimהפטורה: וַיִכְרוֹת יְהוֹיָדַע גוThe haftarah [for the Shabbos of Parshas Shekalim] begins Vayichros Yehoyada (II Melachim 11:17-12:17)וּמוֹסִיפִים פָּסוּק רִאשׁוֹן וְאַחֲרוֹן שֶׁל הַפְטוֹרַת מָחָר חֹדֶשׁAt its conclusion, the maftir adds the first and last verses of the haftarah beginning Vayomerlo...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 נוּסְחָאוֹתThere 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 הַבְּרָכָהThe explanation for this blessing isלִהְיוֹת כִּי בִּשְׁתִיַּת הַיַּיִן הַנִּזְכֶּרֶת בַּפַּעַם הָרִאשׁוֹנָה בַּתּוֹרָה הָיוּ תּוֹצָאוֹת לֹא טוֹבִיםthat 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 טוֹבִיםHence, [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 הַזָּקֵןOnce, 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 הָרִאשׁוֹנָהAfter the farbrengen, the chassidim discussed the possible reasons for this version, which they had just heard for the first time.אֶחָד הַחֲסִידִים אָמַרOne of the chassidim commentedאֲשֶׁר לִהְיוֹת כִּי נִכְנַס יַיִן יָצָא סוֹדthat since “when wine enters, secrets emerge” וּבַעֲבוֹדָה הוּא הִתְגַּלּוּת הַמִּדּוֹתwhich in terms of one’s labors of self-refinement signifies the revelation of one’s spiritual emotions לָכֵן זְקוּקִים לִבְרָכָהone stands in need of a blessing [that this endeavor should succeed].וְהַנּוּסַח הוּא “לְחַיִּים וְלִבְרָכָה" — אוֹתִיוֹת לֵב-רַכָּהMoreover, [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 זֶהThe 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 spiritualבְּאַחַת הַהִתְוַעֲדוּת אָמַר אַאַמוּ"רMy 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 לְאַיִןThe task of Jews is to make something into nothing, פוּן דִי גַּשְׁמִיוּת מאַכעֶן רוּחָנִיוּתtransforming 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 רוּחָנִיוּתand transforming a material entity into a vessel for the spirit,דאָס אִיז אַ חוֹבַת גַּבְרָאis the personal duty of every Jew;אִין דעֶם אִיז מְחוּיָב כָּל אֶחָד וְאֶחָד בִּפְרָטeach and every individual is obligated to undertake it.”Hayom Yom 30 Adar 1 - What am I doing in this world?אַאַמוּ"ר אָמַרMy 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 פּעֶקְלIf not, he must carefully check through his own knapsack;וואָס טוּט זִיך מִיט אִיהְם אַלֵייןhe must examine his own spiritual state.אוּן דאָס אַלֵיין וואָס עֶר מאַכְט נִיט קֵיין סְבִיבָהThe very fact that he is not creating an environmentדאַרף אִיהְם צוּבְּרעֶכעֶן וִוי אַ קִינעֶלעֶ (קֵיסָם)should crush him like a mere splinter.אוּן עֶר דאַרף פְרעֶגעֶן בַּא זִיך אַלֵייןHe should ask himself:וואָס טוּ אִיך אוֹיף דעֶר וועֶלט‘What am I doing in this world?’"Text and Translation courtesy of Sichos in EnglishFor questions, information and to support, please write to: [email protected]

Hayom Yom 28 Adar 1 - Shema Prayer before Retiring at Nightבִּקְרִיאַת שְׁמַע שֶׁעַל הַמִּטָּהIn the Prayer before Retiring at Night, רִבּוֹנוֹ שֶׁל עוֹלָם הֲרֵינִי מוֹחֵל וְכֵן לַמְּנַצֵּחַ גו' בְּבוֹאthe passage beginning Ribono shel Olam… and the psalm beginning Lamenatzeiach… bevo… אֵין אוֹמְרִים בְּשַׁבָּת וְיוֹם טוֹבare omitted on Shabbos and festivals.אֲבָל צָרִיךְ לוֹמַר בִּשְׁאָר יָמִים שֶׁאֵין אוֹמְרִים בָּהֶם תַּחֲנוּןThey should, however, be recited on the other [semi-festive] days on which Tachanun is not recited."בְּסִיּוּם הג' פַּרְשִׁיוֹת אוֹמְרִים תֵּיבַת “אֱמֶתAt 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' פְּעָמִיםOne 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 תַּחֲנוּןWhen 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 Brisהָרַחֲמָן 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 isאַז מעֶן גִיט דְּמֵי קְדִימָה אַז דעֶר אִינְגעֶל זאָל לעֶרנעֶןto 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 EnglishFor questions, information and to support, please write to: [email protected]

Hayom Yom 27 Adar 1 - Deviating right or left are both false pathsאַאַמוּ"ר אָמַרMy revered father, the Rebbe [Rashab], once said:אֱמֶת אִיז דֶּרֶךְ הַמִּצּוּעַ“Truth is the middle path.אַ נְטִיָּה לְיָמִיןA deviation to the right,אוֹיף מַחְמִיר זַיין אוֹיף זִיךbeing overly stringent with oneselfאוּן געֶפִינעֶן אִין זִיך חֶסְרוֹנוֹתand finding faultsאָדעֶר עִנְיָנֵי עֲבֵרוֹת, וואָס נִיט וִוי דעֶר אֱמֶת אִיזor sins that do not exist,אָדעֶר אַ נְטִיָּה לִשְׂמֹאלor a deviation to the left,מֵקִיל זַיין זִיךbeing overly lenientמְכַסֶּה זַיין אֵייגעֶנעֶ חֶסְרוֹנוֹתand covering one’s faultsאָדעֶר מֵקִיל זַיין אִין עִנְיָנֵי עֲבוֹדָה מִצַּד אַהֲבַת עַצְמוֹor being lax in one’s Divine service due to self-love,זַיינעֶן בֵּיידעֶ פאַלְשׁעֶ דְּרָכִיםthese are both false paths.”Hayom Yom 27 Adar 2 - Enter before G‑d by actual practice down belowParshas HaChodeshמְבָרְכִים 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 תָּמִידThe haftarah [of Parshas HaChodesh] begins Ko amar and ends olas tamid (Yechezkel 45:18- 46:15).מִשִּׂיחַת אַאַמוּ"רThe following teaching is drawn from a sichah of my revered father, the Rebbe [Rashab]:חֵטְא בְּנֵי אַהֲרֹן הָיָ' בְּקָרְבָתָם לִפְנֵי ה' וַיָּמוּתוּThe 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 קְלאָהְרIn truth, when one comes “before G‑d” he must be pure and clear,עֶס מוּז זִיךְ דעֶרְהעֶרעֶן אִין מַעֲשֶׂה בְּפוֹעַלand this must find expression in one’s actual practice,כָּל הַגָּבוֹהַּ גָּבוֹהַּ בְּיוֹתֵר יוֹרֵד לְמַטָּה מַטָּה בְּיוֹתֵרfor the higher a level is, the lower it descends.וְרָצוֹא בְּלִי שׁוֹב, הִיא מִיתָהIndeed, ratzo without shov is death.וְעַל זֶה בָּא צִוּוּי ה' אֶל מֹשֶׁה (וַיִּקְרָא טז בּ)For this reason, G‑d commanded Mosheשֶׁיּאֹמַר לְאַהֲרֹן, אוֹתִיּוֹת נִרְאֶה, to tell Aharon - the name Aharon (אהרן) comprises the same letters as the word meaning “seen” י,(נראה)יוּבְכֹחוֹת הַנֶּפֶשׁ הוּא הַשְׂכָּלָהwhich, 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 ווִיסעֶןOne must realizeאַז עַל הָאָרֹן, אוֹתִיוֹת נִרְאֶה, הַשְׂכָּלָהthat “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 הַכַּפּוֹרֶתthere is a cover, an intended self-concealment that is alluded to by the phrase, “in front of the cover.”אֲשֶׁר עַל כֵּן וְלֹא יָמוּתAnd one is told: “He shall not die” —זאָל מעֶן נִיט בְּלַייבּעֶן בַּאם רָצוֹא אַלֵייןone 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 וְאַלThe prerequisite to that revelation is hinted at by the phrase “he shall not,”בִּטּוּל עַצְמִיhumbling one’s ego,טאָן וואָס חֲסִידוּת הֵייסְט, נִיט דאָס וואָס דעֶר שֵׂכֶל זאָגְטwhich means doing what Chassidus demands, not what one’s own intellect dictates.דאַן אִיז יָבוֹא אֶל הַקֹּדֶשׁWith this preparation, one “may enter the holy chamber.”Text and Translation courtesy of Sichos in EnglishFor questions, information and to support, please write to: [email protected]

Hayom Yom 26 Adar 1 - Hard work will never be fruitlessבִּשְׁלֹשָׁה כְּלֵי שָׁרֵתEquipped with three sacred implements:אַהֲבַת ה', אַהֲבַת הַתּוֹרָה, אַהֲבַת יִשְׂרָאֵלa love of G‑d, a love of the Torah, and a love of their fellow Jews.צְרִיכִים צְעִירִים בְּנֵי תוֹרָה לָגֶשֶׁת לַעֲבוֹד בְּכֶרֶם ה' צְבָאוֹתYoung 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 הַמִּפְלָגוֹתregardless of the malady of party affiliation.וְהָאֱמֶת הַגָּמוּר הוּאThe real truth isאֲשֶׁר לֵב יִשְׂרָאֵל הוּא מַעְיָן מְקוֹר מַיִם חַיִּיםthat the heart of Israel is a spring of living water,וּבְרִית כְּרוּתָה לַעֲבוֹדָה וְתַעֲמוּלָה שֶׁאֵינָן חוֹזְרוֹת רֵיקָםand 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 nationכָּל הַקָּדוֹשׁ בְּעַם אֱלֹקֵי אַבְרָהָם וִיְסוֹד בֵּית יִשְׂרָאֵלAll that is holy in the nation of the G‑d of Avraham and fundamental for the House of Israel,בְּהַעֲמָדַת דּוֹר יְשָׁרִים וְחִנוּכָםin raising and educating an upright generationבְּכַשְׁרוּת הָאוֹכֶלregarding the kashrus of foodוַאֲצִילוּת טוֹהַר קְדוּשַׁת הַשַּׁבָּתand the lofty purity of the holiness of Shabbos, מָסַר וְנָתַן הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא עַל יְדֵי נְשֵׁי יִשְׂרָאֵל לְשָׁמְרָם וּלְעָבְדָםwas entrusted and endowed by the revered and awesome G‑d to Jewish women to guard and to cultivate.הָאִשָּׁה אֲשֶׁר תְּמַלֵּא חוֹבָתָהּ וּתְעוּדָתָהּTo a woman who fulfills her obligation and her callingבְּחַיֵּי הַמִּשְׁפָּחָהin the area of family life,בְּהַנְהָגַת הַבַּיִתdirecting her householdוּבְחִנוּךְ עַל פִּי הַתּוֹרָהand educating [her children] according to the Torah,עָלֶיהָ הַכָּתוּב אוֹמֵר חָכְמוֹת נָשִׁים בָּנְתָה בֵּיתָהּthe following verse can be applied: “The wisdom of a woman builds her home.”Text and Translation courtesy of Sichos in EnglishFor questions, information and to support, please write to: [email protected]

Hayom Yom 25 Adar 1 - Hoshieinu following the Yomהוֹשִׁיעֵנוּ אַחַר שִׁיר שֶׁל יוֹם אוֹמְרִיםThe passage beginning Hoshieinu is recited after the Psalm of the Day (Shir shel Yom) הֵן בְּחוֹל הֵן בְּשַׁבָּת, יוֹם טוֹב, רֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִיםon 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 yearsהֶחָסִיד ר' מָרְדְּכַי האָראָדאָקעֶר סִפֵּרAs 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 חַיֵּינוּWe worked on this challenge for three or four years, until we internalized it in our own lives.וְרַק אָז נִכְנַסְנוּ לִיחִידוּת לִשְׁאוֹל דֶּרֶךְ בָּעֲבוֹדָהOnly 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 EnglishFor questions, information and to support, please write to: [email protected]

Hayom Yom 24 Adar 1 - The soul hears and animates the bodyאַדְמוּ"ר הָאֶמְצָעִי עָנָה לְרַבִּי הִלֵל פּאַרִיטְשׁעֶר עַל שְׁאֵלָתוֹR. Hillel of Paritch once asked the Mitteler Rebbe אִם יַחֲזוֹר חֲסִידוּת גַּם בָּעֲיָרוֹת שֶׁאַנְשֵׁיהֶם אֵין לָהֶם מוּשָּׂג בַּחֲסִידוּתwhether 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 לְבָנוֹןThere 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 שֶׁבַּנְּשָׁמָהalluding 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 העֶרְטWhen 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 חִזּוּקThis fortifies one’s [endeavorsאִין דעֶם וַעֲשֵׂה טוֹב פוּן רַמַ"ח (248) מִצְוֹת עֲשֵׂהto] ‘do good’ by fulfilling the 248 positive commandments,אוּן אִין דעֶם סוּר מֵרָע פוּן שַׁסָ"ה (365) מִצְוֹת לֹא תַעֲשֶׂהand 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 בְּכֹחַWhen reciting the prayer beginning Ana BeCho’ach, צָרִיךְ לִרְאוֹת — אוֹ לְצַיֵּר בְּמַחֲשָׁבָהone should look at — or visualize —הַשֵּׁמוֹת, שֶׁהֵם הָרָאשֵׁי תֵּיבוֹתthe Divine Names formed by the initial letters of the words,אֲבָל לֹא לְאָמְרָםbut they should not be articulated.Text and Translation courtesy of Sichos in EnglishFor questions, information and to support, please write to: [email protected]

Hayom Yom 23 Adar 1 - Rabbonim “the eyes of the community”הָרַבָּנִים וּבַעֲלֵי תּוֹרָה נִקְרָאִים עֵינֵי הָעֵדָהThe rabbis and the Torah scholars are called “the eyes of the community” וְרָאשֵׁי אַלְפֵי יִשְׂרָאֵלand “the heads of the thousands of Israel.” וּכְשֶׁהָרֹאשׁ הוּא בָּרִיא אַזַי גַּם הַגּוּף בָּרִיאWhen the head is healthy, the body is also healthy.Hayom Yom 23 Adar 2 - A Rabbi is standing on the thresholdאַאַמוּ"ר אָמַר לְרָב אֶחָד — בַּעַל עֲבוֹדָה וּמַתְמִיד בְּלִמּוּדוֹMy 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 rememberאַז תָּמִיד שְׁטֵייט עֶר אוֹיף דעֶם שְׁוועֶלthat he is standing on the thresholdוואָס צְווישׁעֶן מְזַכֵּי הָרַבִּים אוּן חַס וְשָׁלוֹם מַחְטִיאֵי הָרַבִּיםbetween those who bring merit to the people and those who lead them to sin, Heaven forbidאוֹיף דעֶם שְׁוועֶל פוּן עוֹמֶק רוֹם אוּן עוֹמֶק תַּחַתthe threshold between the loftiest peaks and the lowest depths.אוּן אַלעֶ עִנְיָנִים בּעֶדאַרף נוֹגֵעַ זַיין אִין פְּנִימִית נְקוּדַת הַנֶּפֶשׁ מַמָּשׁAll their concerns must touch the innermost point of his soul,וַוייל בְּנַפְשׁוֹ הוּאfor his very soul is at stake.”Text and Translation courtesy of Sichos in EnglishFor questions, information and to support, please write to: [email protected]

Hayom Yom 22 Adar 1 - Third Shabbos meal and Mincha breakהפטורה: וַיִשְלַח אַחְאָבThe haftarah [for Parshas Ki Sisa] begins Vayishlach Achav (1 Melachim 18:20-39).אַאַמוּ"ר כּוֹתֵב בְּאֶחָד מִמַּאֲמָרָיוMy 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 פַּתmeans only that [at that meal] one is not required to partake of bread.אֲבָל צָרִיךְ לִטְעוֹם אֵיזֶה דָבָרHowever, one must partake of something. וְאָמַר רַבִּי יוֹסֵי יְהֵא חֶלְקִי מֵאוֹכְלֵי ג' סְעוּדּוֹתIndeed, R. Yosei said: ‘Would that I share the lot of those who partake of three [Shabbos] meals!’ “תּוֹרַת רַבֵּנוּ הַזָּקֵן בִּתְחִלַּת בּוֹאוֹ לְלִיאָזְנָאThe Alter Rebbe delivered the following teaching shortly after he arrived in Liozna.לְעוֹלָם יְהֵא אָדָם זָהִיר בִּתְפִלַת הַמִּנְחָהThe Sages teach: לעולם יהא אדם זהיר בתפילת המנחה — “One should always be careful concerning the Afternoon Service.” יִתְרוֹן תְּפִלַּת הַמִּנְחָה עַל הַתְּפִלּוֹת דְּשַׁחֲרִית וְעַרְבִיתThe Afternoon Service is superior to the Morning and Evening Servicesהוּא בָּזֶה, שֶׁהִיא בְּאֶמְצַע הַיוֹםinasmuch as it is offered in the middle of the day,בְּשָׁעָה שֶׁבְּנֵי אָדָם עֲסוּקִים וּטְרוּדִים בְּעִנְיָנֵיהֶםwhen people are busy and involved in their affairs,וּמַפְסִיקִים לִתְפִלַּת מִנְחָהyet 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 הִיאA person’s spiritual task in this world (לעולם)שֶׁיְּהֵא אָדָם, שֵׂכֶל הַמֵּאִיר וּפוֹעֵל בְּמִדּוֹתis to make his mind radiate and influence his emotive attributes (יהא אדם),זָהִיר יָאִיר, הַיְנוּ הִתְגַּבְּרוּת הַצּוּרָה עַל הַחוֹמֶרso that his qualities will shine forth י(זהיר). This means that one’s spiritual essence should overcome his materiality —וְזֶה נִיכָּר בְּעִנְיַן תְּפִלַת הַמִנְחָהand this is evident [when one prays] the Afternoon Service.Hayom Yom 22 Adar 2 - Birkas Kohanim - a manifestation of the Divine Intellectבִּרְכַּת כֹּהֲנִים הוּא הַמְשָׁכַת הַמּוֹחִין[Seen from a Kabbalistic perspective,] the Priestly Blessing elicits a manifestation of the Divine Intellect (mochin). הַגְבָּהַת הַיָּדַיִם הוּא הַעֲלָאַת הַמִּדּוֹתThe raising of hands [by the kohanim, in blessing,] elevates the Divine “emotive attributes" (middos). וּמְבָרְכִים לְיִשְׂרָאֵל שֶׁהֵם בְּנֵי מְלָכִים מַלְכוּתThe kohanim bless the Jewish people, who are “the sons of kings" [and thereby reflect the Sefirah of] Malchus. הֲרֵי פַּרְצוּף שָׁלֵם שֶׁל עֶשֶׂר סְפִירוֹתCollectively, this constitutes a complete partzuf, comprising all Ten Sefiros.Text and Translation courtesy of Sichos in EnglishFor questions, information and to support, please write to: [email protected]

Hayom Yom 21 Adar 1 - The title Chossid in Chabadשֵׁם חָסִידThe title “chassid”הוּא שֵׁם קָדוּם הַנִּמְצָא בְּדִבְרֵי רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָהis 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 יַחְדָּיוIt 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 הוּאWithin the teachings of Chabad Chassidus, the description “chassid” refers toמִי שֶׁמַּכִּיר מְהוּתוֹ הָעַצְמִיone who recognizes his essential nature,וּמַעֲמָדוֹ בִּידִיעַת הַתּוֹרָה וְלִמּוּדָהּhis level of Torah knowledge and study,וּמַצָּבוֹ בְּקִיּוּם הַמִּצְוֹתand his status in the observance of the mitzvos. יוֹדֵעַ הוּא מַה שֶׁחָסֵר לוֹ וְנוֹתֵן לֵב וְדוֹאֵג לְמַלֹּאוֹת אֶת הֶחָסֵרHe knows what he is lacking and shows attention and concern to fulfill it.וּמַרְבֶּה בְּמִשְׁמַעַת בְּדֶרֶךְ קַבָּלַת עוֹלAnd he shows great discipline in yoking himself [to his mission].Hayom Yom 21 Adar Sheni - The Alter Rebbe gave it to all who study Chassidusהַצֶּמַח 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 עַיִןWith 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 לִזְקֵנִיThe 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 הַחֲסִידוּתMy 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 fireהִנֵּה שְׂכָרוֹ אִתּוֹ אֲשֶׁר זְכוּתוֹ זֶה לֹא תִכְבֶּה לָעַדwill receive his just reward; his merit will never be extinguished.”Text and Translation courtesy of Sichos in EnglishFor questions, information and support write to [email protected]

Hayom Yom 20 Adar 1 - Truthfulness is itself a form of Divine serviceנִיט עֲבוֹדָה אִיז אַז עֲבוֹדָה זאָל זַיין בֶּאֱמֶתThe concept of avodah — Divine service — does not [merely] mean that one must serve G-d truthfully.נאָר אֱמֶת אַלֵיין אִיז אַן עֲבוֹדָהRather, truthfulness is itself a form of Divine service,אַז דִי נעֶגעֶל זַיינעֶן אֱמֶתto the point that even one’s nails [i.e., the most superficial part of a person] should be [permeated by] truth.וואָס וועֶרסְטוּ נִתְפָּעֵלWhy 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 fireהפטורה: 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 סִפֵּרThe 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 תִכְבֶּהwas an exposition of the verse, ‘A constant fire shall burn on the Altar; it shall not be extinguished.’דַּהֲגַם שֶׁהָאֵשׁ יוֹרֵד מִלְמַעְלָה בְּאִתְעֲרוּתָא דִלְעֵילָּאEven though fire would descend from above through a Supernal Arousal, מִצְוָה לְהָבִיא מִן הַהֶדְיוֹטthere is a mitzvah to bring ordinary [fire from below], כִּי בְּאִתְעַרוּתָא דִלְתַתָּא אִתְעַרוּתָא דִלְעֵילָאfor an arousal from below awakens a Supernal Arousal.כִּי רוּחַ אַיְיתֵי רוּחַ וְאַמְשִׁיךְ רוּחַFor ‘a spirit brings a Spirit and draws to it a Spirit.’ רוּחַ מִלְּמַטָּה אַיְיתֵי רוּחַ מִלְעֵילָּאThat is: a spirit from below calls forth a Spirit from Above,וְאַמְשִׁיךְ רוּחַ מִלְעֵילָּא וּלְעֵילָּאand 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 מַסְפֶּקֶתYet merely bringing the offering is insufficient;וּצְרִיכִים לְהַבְעִיר אֵשׁ עַל הַקָּרְבָּן אֲשֶׁר מִכֶּםone must also light the fire for the offering that is brought from oneself.וְאֵשׁ זֶה לֹא תִכְבֶּהThis fire may not be extinguished."שֶׁהִיא מְכַבָּה אֶת הַ"לֹאIndeed, 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 timesכְּדֵי לְחָקְקָהּ בְּעֶשֶׂר כֹּחוֹת נַפְשִׁיin order to engrave it in the ten faculties of my soul.וַיֹּאמֶר לִיHe told me:אַתָּה תַּלְמִידִי הִנְּךָ נִצְרָךְ לְהָאֵשׁ תָּמִיד‘You, my student, will need a continuous fire,לְפִי שֶׁעָלֶיךָ הוּטַל לְכַבּוֹת לֹא (שֶׁל הַמְנַגְּדִים) גָּדוֹלfor you will be required to extinguish a great Not (of the opponents of Chassidus).אַתָּה תְכַבֶּה אֶת הַלֹּא וְהַשֵּׁם יִתְבָּרֵךְ יַהֲפוֹך אֶת הַלֹּא לְהֵןYou will extinguish their Not, and G‑d will transform the Not into a Yes.’ “Text and Translation courtesy of Sichos in EnglishFor information and support write [email protected]

Hayom Yom 19 Adar 1 - Thoroughly knowledgeable in the Tanachהַחֲסִידִים, אֲפִילוּ הַבֵּינוּנִים, הָיוּ בְּקִיאִים בְּתַּנַ"ךְChassidim, even those of average spiritual stature, used to be thoroughly knowledgeable in the Tanach. וּמִנְהָג מְסוּדָּר הָיָה אֶצְלָםit was their regular customאֲשֶׁר אַחַר לִמּוּד שִׁעוּר מִשְׁנָיוֹת שֶׁאַחֲרֵי תְּפִלַּת שַׁחֲרִיתAfter their [daily] study of Mishnayos following the Morning Service, בְּשַׁעַת קְפִילַת הַטַּלִית וּתְפִילִיןwhile putting away their tallis and tefillin. הָיוּ אוֹמְרִים שִׁעוּר בְּתַּנַ"ךְto read chapters of Tanach בְּאוֹפֶן אֲשֶׁר בְּמֶשֶׁךְ שְׁלֹשָׁה חֳדָשִׁים הָיוּ גוֹמְרִים אֶת הַתַּנַ"ךְTheir schedule enabled them to complete the entire Tanach in three months.Hayom Yom 19 Adar 2 - The mind’s innate ability to rule the heartר' מֹשֶׁה מַייזְלִישׁ סִיפֵּרR. Moshe Maizlish once related:דעֶר רֶבִּי (רַבֵּנוּ הַזָּקֵן) האָט אוּנז געֶלעֶרעֶנט“The [Alter] Rebbe taught usאַז דעֶר אָלֶף פוּן חֲסִידוּת אִיזthat the starting-point of Chassidus isאוֹיסצוּנִיצעֶן דִי טִבְעִיּוּת אִין עֲבוֹדָהthe utilization of one’s natural inclinations in his avodah. אוּן רֵאשִׁית הָעֲבוֹדָה זאָל זַיין אוֹיסְצוּנִיצעֶן דִי טֶבַע הַכֹּחוֹתAnd the beginning of avodah is the utilization of the innate nature of one’s faculties;ווִי לְמָשָׁל דִי טֶבַע פוּן מוֹחַ שַׁלִּיט עַל הַלֵּבfor example, the mind’s innate ability to rule over the heart.”Text and Translation courtesy of Sichos in EnglishFor information and support write [email protected]

Hayom Yom 18 Adar 1 - Blessing after wine and the seven fruitsבִּבְרָכָה מֵעֵין שָׁלֹשׁWhen reciting the threefold blessingאִם שָׁתָה יַיִן וְאָכַל פֵּרוֹת מִז' הַמִּינִיםafter drinking wine and partaking of any of the seven fruits [with which Eretz Yisrael was blessed], חוֹתֵם: וְעַל פְּרִי הַגֶּפֶן וְעַל הַפֵּרוֹתone 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 yearאַאַזְמוּ"ר כּוֹתֵב בְּאֶחָד מִמַּאֲמָרָיוMy revered grandfather, the Rebbe [Maharash], writes in one of his maamarim: צְרִיכִים לִלְמוֹד בְּכָל יוֹם תּוֹרָה שֶׁבִּכְתָב עִם פֵּרוּשׁ רַשִׁ"יEvery day, one should study the Written Law with the commentary of Rashi, שֶׁזֶּהוּ תְּרוּמוֹת מִדְרְשֵׁי רַזַ"לbecause it contains the choicest parts of our Sages’ exegesis [on the Torah]….וּלְכָל הַפָּחוֹת צָרִיךְ כָּל אֶחָד לִלְמוֹד מַסֶּכֶת גְּמָרָא בְּשָׁנָהEveryone should also study at least one Talmudic tractate every year.Text and Translation courtesy of Sichos in EnglishFor information and support write [email protected]

Hayom Yom 17 Adar 1 - Amen Yehei Shmei Rabba with fireאַ 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 געֶזאָגְטthe 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 הַשָּׁרֵתNot only the ministering angels,אֲפִילוּ נֶאֱצָלִים הָרִאשׁוֹנִיםbut even the exalted beings first emanated from the World of Atzilus, וואָלטעֶן אַלץ אַוועֶק געֶגעֶבּעֶן פאַר אַ אָמֵן יְהֵא שְׁמֵי'הּ רַבָּא פוּן אַ אִידעֶןwould forego all [their blissful revelations of Divinity] in exchange for the Amen, yehei Shmei rabba… אַז עֶר זאָגט בְּכָל כֹּחוֹ כְּפֵרוּשׁוֹ בְּכָל כַּוָּנָתוֹthat a Jew recites with all his might — which is understood to mean, ‘with all his devout intent’;הַיינוּ אַז עֶר אִיז אִינְגאַנְצעֶן אִין דעֶםi.e., he is focused entirely on those words.”דאָס אִיז געֶוועֶן דעֶר גאַנְצעֶר מַאֲמָרThat was the entire discourse. אוּן עֶר האָט געֶפּוֹעֶלְט אַזאַ הִתְלַהֲבוּת וְהִתְלַהֲטוּת בַּא דִי העֶרעֶרIt generated such ardent enthusiasm among the listenersאַז אַ גאַנְץ יאָהְר האָט מעֶן געֶזאָגְט אָמֵן יְהֵא שְׁמֵי'הּ רַבָּא מִיט אַ בְּרעֶןthat for a whole year they responded Amen, yehei Shmei rabba with fire.Hayom Yom 17 Adar 2 - Vowels in Tehillim chapter 87,7 vs Benchingבַּאֲמִירַת 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 בְּקָמַץWhen one is reading Tehillim, this word should be pronounced as vocalized with a kamatz; בְּסֵדֶר בִּרְכַּת הַמָּזוֹן — הַכָּ"ף בְּחוֹלָםwhen 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 EnglishFor information and support write [email protected]

Hayom Yom 16 Adar 1 - The shinning mirrors donated by the womenרַבֵּנוּ הַזָּקֵן אָמַרThe Alter Rebbe once taught: בִּתְרוּמַת הַמִּשְׁכָּן הָיוּ זָהָב וָכֶסֶף וּנְחוֹשֶׁתThe 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 וְכַנּוֹbut 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 הַמִּשְׁכָּןAnd though the basin and its stand are listed last among all the holy vessels,וְתַשְׁמִישׁוֹ הוּא בְּרֹאשׁ כָּל עֲבוֹדוֹת הַמִּשְׁכָּןthey were used before all the services in the Sanctuary —כִּי נָעוּץ תְּחִלָּתָן בְּסוֹפָןfor “the beginning is rooted in the end.”Hayom Yom 16 Adar 2 - A businessman must have faith and trustמֵעֲבוֹדַת בַּעַל עֵסֶקAs one of his spiritual tasks, a businessmanלְעוֹרֵר בְּעַצְמוֹ הָאֱמוּנָה וּבִטָּחוֹן גָּמוּרshould arouse within himself the faith and absolute trustבְּהַזָּן וּמְפַרְנֵס לְכָל בָּשָׂרthat He Who nourishes and sustains all fleshכִּי הוּא יִתְבָּרֵךְ יִתֵּן לוֹ פַּרְנָסָתוֹ בְּרֶיוַחwill grant him an ample living.וְצָרִיךְ לִהְיוֹת בְּשִׂמְחָה וְטוּב לֵבָב בֶּאֱמֶתHe should be genuinely happy and glad of heart,כְּאִלּוּ פַּרְנָסָתוֹ כְּבָר מְזוּמֶּנֶת לְפָנָיוas if his livelihood had already been placed before him.Text and Translation courtesy of Sichos in EnglishFor information and support write [email protected]

Hayom Yom 15 Adar 1 - The earth will ask why did you step on meאֵין אוֹמְרִים אָב הָרַחֲמִים וְצִדְקָתְךָ[When Shushan Purim Katan falls on Shabbos,] the passage beginning Av HaRachamim isomitted [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 שְׁטעֶהְטWith 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 דּוֹמֵםAt present, inanimate objects are silent;מְ'טרעֶט אוֹיף אִיהם אוּן עֶר שְׁווַייגטeven when trodden on, they hold their peace.אָבּעֶר עֶס וועֶט קוּמעֶן אַ צַייט אִין דעֶם גִילוּי פוּן לֶעָתִידHowever, there will come a future time of revelationוואָס דעֶר דּוֹמֵם וועֶט אָנְהוֹיבּעֶן רֵיידעֶןwhen inanimate objects will begin to talk,דעֶרצֵיילעֶן, אוּן עֶר וועֶט מאָנעֶןto relate, and to accuse:אוֹיבּ מעֶן האָט גֵייעֶנְדִיג נִיט געֶטראַכט אָדעֶר געֶרעֶדט דִּבְרֵי תוֹרָהIf a person did not think or speak words of Torah while he was walking,פאַרְוואָס האָט מעֶן אוֹיף אִים געֶטראָטעֶןwhy did he tread on them?דִי עֶרְד וואָס מעֶן טְרעֶט אוֹיף אִיהְרthe earth upon which we treadוואַרְט טוֹיזעֶנטעֶר יאָהְרעֶן, פוּן שֵׁשֶׁת יְמֵי בְּרֵאשִׁיתhas been waiting — for the thousands of years since the Six Days of Creation,אוּן עֶס טְרעֶטעֶן אוֹיף אִיהְר דעֶרְווַייל כַּמָה בְּרוּאִים בַּעֲלֵי חַיִּים כוwhile numerous creatures have trodden on it —בִּיז עֶס וועֶט דאָרט טְרעֶטעֶן אַ אִיד, צְוֵויי אִידעֶן, אוּן וועֶלעֶן רֵיידעֶן אַ דְּבַר תּוֹרָהfor one or two Jews to walk on it and exchange words of Torah.וּבְאִם לַאו - זאָגְט זִי: דוּ בִּיזְט דאָך אוֹיך וִוי אַ בְּהֵמָהFor 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 Chossidאַאַזְמוּ"ר אָמַרMy revered grandfather, the Rebbe [Maharash], once relatedאֲשֶׁר אַדְמוּ"ר הָאֶמְצָעִי כָּתַבthat the Mitteler Rebbe wrote בִּשְׁבִיל כָּל סוּג וְסוּג מֵהַמַּשְׂכִּילִים וְהָעוֹבְדִים אֲשֶׁר בַּעֲדַת הַחֲסִידִיםfor every kind of oved and maskil within the chassidic community. מַאֲמָרִים וְסֵפֶר מְיוּחָדmaamarim and a particular bookלְבַד שַׁעַר הַיִּחוּד וְשַׁעֲרֵי אוֹרָה שֶׁהֵם כְּלָלִיִּיםBy contrast, [his] Shaar HaYichud and Shaarei Orah are of general relevance,וְנִכְתְּבוּ עֲבוּר כָּל הַחֲסִידִיםand 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 הַחֲסִידוּתand Shaarei Orah is the alef-beis of the teachings of Chassidus.Text and Translation courtesy of Sichos in EnglishFor information and support write [email protected]

Hayom Yom 14 Adar 1 - Likkutei Torah chosen from 2000 Maamarimאֵין אוֹמְרִים תַּחֲנוּן[On Purim Katan,] Tachanun is not recitedאַאַזְמוּ"ר סִפֵּר לְאַאַמוּ"רMy revered grandfather, the Rebbe [Maharash], once told my revered father, the Rebbe [Rashab]:דִי מַאֲמָרִים וואָס זַיינעֶן געֶדרוּקט אִין לִקּוּטֵי תּוֹרָה“The maamarim that appear in Likkutei Torah האָט דעֶר טאַטעֶ (הַצֶּמַח צֶדֶק) אוֹיסְגעֶקְלִיבּעֶן פוּן צְוֵויי טוֹיזעֶנְט מַאֲמָרִיםmy father (the Tzemach Tzedek) chose from two thousand maamarim [authored by the Alter Rebbe].”Hayom Yom 14 Adar 2 - Chabad Purim Customsבִּקְרִיאַת הַמְּגִלָּה קוֹרְאִיםWhen reading the Megillah, (ח. יא) לַהֲרֹג וּלְאַבֵּד וְלַהֲרֹג וּלְאַבֵּדthe phrase (Esther 8:11) להרג ולאבד should be read: להרג ולאבד ולהרג ולאבד.(ט. ב) וְאִישׁ לֹא עָמַד בִּפְנֵיהֶם וְאִישׁ לֹא עָמַד לִפְנֵיהֶםThe phrase (op. cit., 9:2) ואיש לא עמד בפניהם should be read: ואיש לא עמד בפניהם ואיש לא עמד לפניהם.בַּאֲמִירַת “הָאִגֶּרֶת הַזֹּאת", “אִגֶּרֶת הַפֻּרִים הַזֹּאת הַשֵּׁנִית", מְנַעְנְעִים אֶת הַמְּגִלָּהThe Megillah should be rustled as one reads the phrases, האגרת הזאת and אגרת הפרים הזאת השנית.נוּסַח שׁוֹשַׁנַּת יַעֲקֹב: בְּרוּכִים כָּל הַצַּדִּיקִיםIn the passage Shoshanas Yaakov [that follows the reading of the Megillah, the preferredwording is] ברוכים כל הצדיקים.שֶׁהֶחֱיָנוּ — גַּם בַּיּוֹםThe blessing Shehecheyanu is recited [before the Megillah is read] by day as well [as atnight].בַּמְּגִלָּה שֶׁכָּתַב אַאַזְמוּ"ר לֹא נִכְתְּבוּ עֲשֶׂרֶת בְּנֵי הָמָן בְּעַמּוּד בִּפְנֵי עַצְמוֹIn the Megillah written by my revered grandfather, the Rebbe [Maharash], the names of Haman’s sons are not written in a separate column, "וְכֵן לֹא כָּל הָעַמּוּדִים מַתְחִילִים בְּתֵיבַת “הַמֶּלֶךְnor does each of the columns begin with the word hamelech (“the king”).בְּתוֹרָה אוֹר, בֵּאוּר דִּבּוּר הַמַּתְחִיל יָבִיאוּ לְבוּשׁסְעִיף הַמַּתְחִיל וְהִנֵּה בְּחִינַת לְבוּשׁ, צָרִיך לִהְיוֹת"וְהִיא בְּחִינַת פָּנַי וְזוֹ הִיא הַמִּסְתַּתֶּרֶת... שֶׁהִיאבְּחִינַת עַתִּיק, בְּחִינַת סְתִימָא דְּכָל סְתִימִין"וְיֵשׁ נוּסַח אַחֵר"וְהִנֵּה בְּחִינַת בַּיוֹם הַהוּא, הוּא בְּחִינַת אִמָּא עִילָאָה הַמְּקַנֶנֶת בִּבְרִיאָה בְּכוּרְסַיָאאָכֵן מַלְכוּת דַאֲצִילוּת נַעֲשֶׂה עַתִּיק לִבְרִיאָהשֶׁנֶעֱתַּק וְגָבוֹהַ מִבְּרִיאָה וְאֵינָהּ בָּאָה בְּהִתְגַלוּת בְּעוֹלָם הַבְּרִיאָהשֶׁאֲפִילוּ מִבְּחִינַת בַּיוֹם הַהוּא, הוּא בִּבְחִינַת הֶעְלֵם וְהֶסְתֵּרוּמַה שֶׁנֶאֱמַר אַסְתִּיר פָּנַישֶׁכֵּן נִקְרָא מַלְכוּת דַּאֲצִילוּתלְפִי שֶׁמְקַבֶּלֶת מִכָּל הַיוּ"ד סְפִירוֹתמִמַּלְכוּת דְכֶתֶר דַּאֲצִילוּת נַעֲשֶׂה כֶּתֶר מַלְכוּתוּמִמַּלְכוּת שֶׁבְּחָכְמָה נַעֲשֶׂה חָכְמָה שֶׁבְּמַלְכוּת כוּלֵי[At this point, the Rebbe makes emendations to the Hebrew text of Torah Or that have since been incorporated in all of its editions, and also cites a variant reading.]Text and Translation courtesy of Sichos in EnglishFor information and support write [email protected]

Hayom Yom 13 Adar 1 - This joy generates abundant goodnessבְּמִנְחָה אֵין אוֹמְרִים תַּחֲנוּןDuring the Afternoon Service, Tachanun is not recited.אַאַמוּ"ר אָמַרMy revered father, the Rebbe [Rashab], once remarked:בַּא מִיר אִיז בָּרוּר“It is clear to meאַז אַ חַסִידִישׁעֶר אִיד זִיצְט אִין בֵּית הַמֶדְרָשׁthat when a chassidic Jew sits in the House of Studyאוּן לעֶרעֶנט אָדעֶר חַזֶר'ט אַ חֲסִידוּת בְּרַבִּיםand learns or reviews aloud a maamar of Chassidus together with others,אִיז אַ שִׂמְחָה בּאַ דִי זֵיידעֶסhe brings joy to my forefathers.אוּן זֵייעֶר שִׂמְחָה אִיז מַסְפִּיק פאַר אִיהם, קִינְדעֶר אוּן קִינְד'ס קִינְדעֶרThis happiness generates for that person, for his children, and for his grandchildren,רוֹב טוּב בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּתabundant goodness, both material and spiritual.”Hayom Yom 13 Adar 2 - Moshe’s men do battle with Amalekהפטורה: כֹּה אָמַר ה[On the Shabbos before Purim,] the haftarah begins Ko amar Ado-nai (I Shmuel 15:2-34).אוֹמְרִים אָב הָרַחֲמִים[After the Torah Reading,] the passage beginning Av HaRachamim is recited.אֵין אוֹמְרִים צִדְקָתְךָ[In the Afternoon Service,] the passage beginning Tzidkas’cha is omitted.וַיָּבוֹא עֲמָלֵק וַיִּלָּחֶם עִם יִשְׂרָאֵל בִּרְפִידִיםIt is written: “And Amalek came and fought with Israel at Refidim,”שֶׁרָפוּ יְדֵיהֶם מִדִּבְרֵי תּוֹרָה[i.e., the Jews had] “weakened their involvement in the words of the Torah.”אַז מְ'וועֶרט שְׁוואַך אִין תּוֹרָהWhen a Jew weakens his hold on Torah study,וואָס דעֶר לִמּוּד הַתּוֹרָה אִיז דאָךְ עַל מְנָת לַעֲשׂוֹת וּלְקַיֵּםwhich should be pursued in order to be observed in practice, קוּמְט עֲמָלֵק אוּן קִיהלְט אָפּ דעֶם אִידעֶןalong comes Amalek and cools him down.וַיִּלָּחֶם עִם יִשְׂרָאֵל, רָאשֵׁי תֵּיבוֹת יֵשׁ שִׁשִּׁים רִבּוֹא אוֹתִיּוֹת לַתּוֹרָה[The above verse continues to relate that Amalek] “fought with Israel.” Israel (ישראל) is an acronym for the phrase, יש ששים ריבוא אותיות לתורה — “There are 600,000 letters in the Torah.” דְּכָל אֶחָד מִיִּשְׂרָאֵל יֵשׁ לוֹ אוֹת אַחַת בַּתּוֹרָהFor every Jew has a letter in the Torah,וְלָכֵן נָהֲגוּ כָּל יִשְׂרָאֵל לִכְתּוֹב אוֹת בַּתּוֹרָהwhich is why it is customary for every Jew to write a letter in a Torah scroll.)אוּן עֲמָלֵק מאַכט קאַלט קְדוּשַּׁת הַתּוֹרָה[When Amalek “fought with Israel,” it was Israel’s roots in the Torah that Amalek fought with:] Amalek cools off [a Jew’s sensitivity to] the holiness of the Torah.וְהָעֵצָה לָזֶה בְּחַר לָנוּ‏‏ אֲנָשִׁים, אַנְשֵׁי מֹשֶׁה[The following verse gives] the solution: “Choose men for us, [and go out and do battle with Amalek].” [These must be] Moshe’s menוְאִתְפַּשְׁטוּתָא דְמֹשֶׁה בְּכָל דָּרָא, שֶׁבְּכָל דּוֹר יֵשׁ רָאשֵׁי אַלְפֵי יִשְׂרָאֵלand “there is an extension of Moshe in every generation,” for every generation has its “leaders of the thousands of Israel.”וְצֵא הִלָּחֵם בַּעֲמָלֵק לְשׁוֹן יָחִיד[Significantly, the directive to] “go out and do battle with Amalek” appears in the singular,לְפִי שֶׁהַתּוֹרָה הִיא נִצְחִית בְּכָל דּוֹר וּבְכָל זְמַן וּבְכָל מָקוֹם בְּשָׁוֶה.because the Torah is eternal, applying equally to [every individual in] every generation, at every time, and in every place.Text and Translation courtesy of Sichos in EnglishFor information and support write [email protected]

Hayom Yom 12 Adar 1 - giving of himself leads him before great menכְּתִיב מַתַּן אָדָם יַרְחִיב לוֹ וְלִפְנֵי גְדוֹלִים יַנְחֶנּוּIt is written: “A man’s gift grants him amplitude, and leads him before great men.”יֵשׁ לְךָ אֲנָשִׁים שֶׁהֵם גְּדוֹלֵי הַשֵּׁם בְּחָכְמָתָם אוֹ בְּעָשְׁרָםSome people are renowned for their wisdom or their wealth.אֲבָל מַתַּן אָדָםHowever, “a man’s gift” —כְּשֶׁהָאָדָם נוֹתֵן אֶת הָאָדָם שֶׁלּוֹ בְּאֵיזֶה הִתְעַסְּקוּת בְּהַחְזָקַת הַדָּתhis giving of himself to an activity that strengthens the practice of Yiddishkeit —הִנֵה לֹא זוּ בִּלְבַד כִּי יַרְחִיב לוֹnot only elicits ample blessings,אֶלָּא עוֹד זֹאת כִּי לִפְנֵי גְדוֹלִים יַנְחֶנּוּbut also “leads him before great men.”Hayom Yom 12 Adar 2 - Sacrifice the Evil Inclination, the animal soulדעֶר אָנְהוֹיב פוּן פָּרָשַׁת הַקָּרְבָּנוֹת אִיזThe words that introduce the passages on the sacrificesאָדָם כִּי יַקְרִיב מִכֶּם קָרְבָּן לַה[literally mean], “A man who will bring from you a sacrifice to G-d...עֶס האָט דאָך געֶדאַרְפט שְׁטֵיין אָדָם מִכֶּם כִּי יַקְרִיב גוSeemingly, the word order should have been, “A man from [among] you who will bring a sacrifice to G‑d....”זאָגט דעֶר אַלְטעֶר רֶבִּיthe Alter Rebbe explains:אָדָם כִּי יַקְרִיב, בִּכְדֵי אַ מעֶנְטשׁ זאָל וועֶרעֶן נעֶהנְטעֶר צוּ הַשֵּׁם יִתְבָּרֵךְ[Now, the verb used here for “bringing an offering” is יקריב, which shares a root with the verb meaning “to draw near.”] Accordingly, the Alter Rebbe explains: “‘A man who will offer,’ i.e., if a person is to draw near to G‑d,אִיז מִכֶּם קָרְבָּן לַה', פוּן אַייךְ אַלֵיין דאַרף זַיין דעֶר קָרְבָּןthe offering must come ‘from you’ — from one’s very self,מַקְרִיב זַיין זַיין אֵייגעֶנעֶ בְּהֵמָהfrom the animal within him;דעֶם יֵצֶר הָרָע וואָס וועֶרט אָנְגעֶרוּפעֶן נֶפֶשׁ הַבַּהֲמִיתthat is, he must sacrifice the Evil Inclination, which is [sometimes] called the animal soul.”Text and Translation courtesy of Sichos in EnglishFor information and support write [email protected]

Hayom Yom 11 Adar 1 - Prayers should be heard by G‑d as if....יָדוּעַ וּמְקוּבָּל בְּעִנְיַן הַכַּוָּנוֹת שֶׁבִּתְפִלָּהThere is a well-known traditionאֲשֶׁר אֵלּוּ שֶׁאֵין דַּעְתָּם יָפָה לְכַוֵּןconcerning individuals who do not have the mental ability to concentrate on the kavanos, the mystical concepts to be meditated upon in the course of the prayers,מִפְּנֵי הֶעְדֵּר הַיְדִיעָה אוֹ מִפְּנֵי שֶׁאֵין בְּכֹחָם לִזְכּוֹר כַּוָּנוֹת הַפְּרָטִיּוֹת בְּעֵת הַתְּפִלָּהeither because they are not familiar with them, or because they cannot recall the specific concepts at the appropriate points in the course of the prayers:מַסְפִּיק שֶׁיְּכַוְּנוּ כַּוָּנָה כְּלָלִיתIt is sufficient that they have in mind a comprehensive kavanah —לִהְיוֹת תְּפִלָּתוֹ נִשְׁמַעַת לְפָנָיו יִתְבָּרֵךְ עִם כָּל הַכַּוָּנוֹת הַמְבוֹאָרוֹת בְּסִפְרֵי קַבָּלָהthat their prayers should be heard by G‑d as if [they were recited] with all the kavanos that are set out in the Kabbalistic texts.Hayom Yom 11 Adar 2 - Halacha signifies a persons Divine service.תַּעֲנִית אֶסְתֵר מוּקְדָם[This year (5703/1943), exceptionally,] the Fast of Esther is observed [on this date,] before its usual time.סְלִיחוֹת, אָבִינוּ מַלְכֵּנוּ[In any year, the Morning Service for the Fast of Esther includes] Selichos and Avinu Malkeinu, מַחֲצִית הַשֶּׁקֶלand the [contribution of three coins of] half a shekel [is made at Minchah time].חֲסִידוּת כּוֹלֶלֶת שְׁנֵי עִנְיָנִים עִקָּרִים[The study of halachah through the eyes of] Chassidus comprises two fundamental approaches:א) הֲבָנַת כָּל הֲלָכָה בְּשָׁרְשָׁהּ וּמְקוֹרָהּ הָעַצְמִי בְּרוּחָנִיּוּת(a) Understanding every halachah at its essential, spiritual root and sourceהַיְינוּ בִּסְפִירוֹת וּמַדְרֵגוֹת בְּכָל עוֹלָם וְעוֹלָם לְפִי עִנְיָנוֹin the various Sefiros and rungs within each of the spiritual worlds.כִּמְבוֹאָר בְּדִבְרֵי אֱלֹקִים חַיִּיםThe distinctive nature of each world is explained in the teachings of Chassidus.ב) הֲבָנַת עִנְיַן כָּל הֲלָכָה בַּעֲבוֹדָה(b) Understanding what each halachah signifies in an individual’s Divine service.הַיְינוּ שֶׁהֲגַם שֶׁהִיא חָכְמָה וְשֵׂכֶל אֱלֹקִי וְדִין הַתּוֹרָהAlthough [the halachah] represents Divine wisdom and intelligence and is Torah law,מִכָּל מָקוֹם צָרִיךְ לִמְצוֹא בָּזֶה עִנְיָן בַּעֲבוֹדָה בְּהַנְהָגַת הָאָדָם בְּחַיֵּי עוֹלָם זֶהone should [seek and] discover an element within it that affects his avodah and his conduct, as he lives his life in this physical world.Text and Translation courtesy of Sichos in EnglishFor information and support write [email protected]

Hayom Yom 10 Adar 1 - In preparation for the Grace after Mealsבְּבִרְכַּת הַמָּזוֹן קוֹדֶם מַיִם אַחֲרוֹנִיםIn [preparation for] the Grace after Meals, before washing the fingertips for mayim acharonim אוֹמְרִים עַל נַהֲרוֹת בָּבֶל, לַמְּנַצֵּחַ בִּנְגִינוֹת, אֲבָרְכָה, זֶה חֵלֶקwe recite the psalms Al naharos Bavel, Lamenatzeiach bineginos, then [the bracket of verses beginning] Avarchah, and the verse, Zeh chelek.בְּיוֹם שֶׁאֵין אוֹמְרִים בּוֹ תַּחֲנוּןOn a day when Tachanun is not recited,שִׁיר הַמַעֲלוֹת בְּשׁוּב, לִבְנֵי קֹרַח, אֲבָרְכָה, זֶה חֵלֶקwe recite the psalms that begin Shir hamaalos beshuv and Livnei Korach [instead of the two psalms mentioned above], then [the bracket of verses beginning] Avarchah, and the verse, Zeh chelek.אַחַר מַיִם אַחֲרוֹנִים וַיְדַבֵּר אֵלַיAfter washing the fingertips with mayim acharonim, we recite the verse Vaydaber eilai.Hayom Yom 10 Adar 2 - Chassidim don’t bid each other farewellטֶרֶם הַנְּסִיעָה מִמְּקוֹם מְדוּרוֹBefore leaving your hometown,יְסַדֵּר אַ חַסִידִישׁעֶן פאַרְבּרֵיינְגעֶןyou should hold a chassidic farbrengen וִיקַבֵּל בִּרְכַּת הַפְּרֵידָה מֵחֲבֵרָיו הַטּוֹבִיםand receive the parting blessings of your good friends,וּכְמַאֲמָר הַיָּדוּעַin the spirit of the well-known adage:חֲסִידִים זעֶגעֶנעֶן זִיך נִיטChassidim don’t bid each other farewell,ווַייל מעֶן פאָהְרט זִיך קֵיינְמאָל נִיט פאַנאַנְדעֶרfor they never really separate.וואוּ מְ'אִיז — אִיז מעֶן אֵיין מִשְׁפָּחָהWherever they are, they are one family.Text and Translation courtesy of Sichos in EnglishFor information and support write [email protected]