הַנִּסָּיוֹן הֶרְאָה

Experience has shown

אֲשֶׁר כְּשֶׁמְּמַעְטִים בַּחֲקִירוֹת

that when one limits his speculation [about what to do]

וְעוֹבְדִים בְּסֵדֶר וּבְתוֹקֶף

and 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 בְּוַדַּאי

he will certainly have an effect [on others].

וּבִּפְרָט בָּעִנְיָנִים הָעִיקָּרִים מֵעִקְּרֵי הַדָּת

This is particularly true with regard to [communicating] the fundamental principles of our faith.

Text and Translation courtesy of Sichos in English

For questions and follow-up: cablejew@gmail.com

בִּרְצֵה דְּבִרְכַּת הַמָּזוֹן

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

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

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

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

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

כָּבוֹד יֵשׁ בּוֹ שְׁנֵי פֵּרוּשִׁים

“There are two ways to understand the word kavod:

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

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

וְלָשׁוֹן כָּבוֹד, גִּלּוּי אוֹר מַקִּיף נַעֲלָה

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

וְזֶהוּ: לֹא מְקוֹמוֹ שֶׁל אָדָם מְכַבְּדוֹ כְּלוֹמַר מְקָרְרוֹ

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

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

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

כְּשֵׁם דְּבִיְרִידַת הַנְּשָׁמָה בַּגּוּף מַשְׁבִּיעִים אוֹתוֹ תְּהֵא צַדִּיק

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

דִּשְׁבוּעָה זוֹ הוּא עִנְיַן הַשּׂוֹבַע בְּכֹחוֹת נַעֲלִים שֶׁתּוּכַל לְהַשְׁלִים כַּוָּנַת יְרִידָתָהּ

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

הִנֵּה כֵּן הוּא בְּכָל אָדָם וְאָדָם בַּמָּקוֹם שֶׁהוּא

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

Text and Translation courtesy of Sichos in English

For questions and follow-up: cablejew@gmail.com

עֲבוֹדַת בַּעֲלֵי עֲסָקִים מִתְחַלֶּקֶת לִשְׁנֵי סְעִיפִים עִקָּרִים

For a businessman, Divine service comprises two main components:

א) הָעֲבוֹדָה עִם עַצְמוֹ

(a) Divine service relating to himself:

בְּעֵת עָסְקוֹ מַמָּשׁ בְּשָׁעָה הַפְּנוּיָה, בְּיָשְׁבוֹ בַּחֲנוּת וְכַדּוֹמֶה

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

יִלְמוֹד מִשְׁנָה מִשְׁנָיוֹת פֶּרֶק תַּנְיָא

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

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

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

לְמַעַן שֶׁיּוּכַל לַחֲזוֹר עֲלֵיהֶם בְּהָלְכוֹ בָּרְחוֹב, בַּשּׁוּק וְכַדּוֹמֶה

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

ב) הָעֲבוֹדָה עִם זוּלָתוֹ

(b) Divine service relating to others:

בְּעֵת הַדִּבּוּר בְּעִנְיָנֵי עֵסֶק

While talking business,

יְסַבֵּב הַדִּבּוּר לְסַפֵּר אֵיזֶה סִפּוּר תּוֹכְנִי

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

וְלִמְצוֹא עִלָּה וְסִבָּה לְעוֹרֵר עַל דְּבַר לִמּוּד וְכַיּוֹצֵא בָזֶה

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

Text and Translation courtesy of Sichos in English

For questions and follow-up: cablejew@gmail.com

מִשִּׁעוּרֵי אַאַמוּ"ר

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

בְּכָל יוֹם פַּרְשָׁה חוּמָשׁ עִם פֵּרוּשׁ רַשִׁ"י

the daily passage of Chumash with the commentary of Rashi;

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

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

פֶּרֶק אֶחָד מִשְׁנָיוֹת

one chapter of Mishnah;

שִׁעוּר גְּמָרָא לְעִיּוּנֵי בּ' דַפִּים לְשָׁבוּעַ

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

שִׁעוּר לְמִיגְרַס ג' דַפִּים לְיוֹם

a review of three [Talmudic] folios per day;

שִׁעוּר בִּירוּשַׁלְמִי

a study of the Talmud Yerushalmi;

גַּם שִׁעוּר — לֹא בְּ‏כָל יוֹם — בְּפּוֹסְקִים

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

בְּמֶשֶׁךְ הַשָּׁנָה הָיָה מְסַיֵּם כָּל הַמִּדְרָשׁ רַבָּה

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

לֹוֶה בַּסִּדְרוֹת הָאֲרוּכּוֹת וּפוֹרֵעַ בַּקְּצָרוֹת

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

Text and Translation courtesy of Sichos in English

For questions and follow-up: cablejew@gmail.com

הִלּוּלָא שֶׁל כְּבוֹד קְדֻשַּׁת אַאַמוּ"ר

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

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

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

מַאֲמָר הָרִאשׁוֹן אֲשֶׁר אֲמָרוֹ בָּרַבִּים, אַחֲרֵי הִסְתַּלְקוּת אָבִיו

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

בְּיוֹם הַשֵּׁנִי דְחַג הַסּוּכּוֹת תרמ"ג

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

וּמַתְחִיל כֶּתֶר יִתְּנוּ לְךָ כו

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

מַאֲמָר — בָּרַבִּים — הָאַחֲרוֹן בִּהְיוֹתוֹ בְּעָלְמָא דֵין

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

בִּסְעוּדַּת פּוּרִים תר"ף

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

וּמַתְחִיל רֵאשִׁית גּוֹיִם עֲמָלֵק גוֹ' קֵץ שָׂם לַחֹשֶׁךְ

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

Text and Translation courtesy of Sichos in English

For questions and follow-up: cablejew@gmail.com

כָּל הַחֹדֶשׁ אֵין אוֹמְרִים תַּחֲנוּן

Tachanun is omitted throughout this month.

אַחַר אֲמִירַת הַנָּשִׂיא אוֹמְרִים יְהִי רָצוֹן הַנִּדְפָּס בְּסִדּוּר תּוֹרָה אוֹר

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

וְגַם כֹּהֲנִים וּלְוִיִּם אוֹמְרִים אוֹתוֹ

Kohanim and levi’im should also recite it.

אַאַמוּ"ר צִיוָּה לְגִיסוֹ הָרַב מֹשֶׁה האָרעֶנְשׁטֵיין הַכֹּהֵן

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

לֵאמֹר הַיְּהִי רָצוֹן שֶׁאַחַר הַנָּשִׂיא

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

וְאָמַר לוֹ כִּי אֲפִילוּ כֹּהֵן וְלֵוִי צָרִיךְ לְאָמְרוֹ

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

כִּי זֶה שַׁיָּךְ לָעִבּוּר

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

Text and Translation courtesy of Sichos in English

For questions and follow-up: cablejew@gmail.com

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

בִּקְרִיאַת שְׁמַע שֶׁעַל הַמִּטָּה

In the Prayer before Retiring at Night,

רִבּוֹנוֹ שֶׁל עוֹלָם הֲרֵינִי מוֹחֵל וְכֵן לַמְּנַצֵּחַ גו' בְּבוֹא

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

אֵין אוֹמְרִים בְּשַׁבָּת וְיוֹם טוֹב

are omitted on Shabbos and festivals.

אֲבָל צָרִיךְ לוֹמַר בִּשְׁאָר יָמִים שֶׁאֵין אוֹמְרִים בָּהֶם תַּחֲנוּן

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

"בְּסִיּוּם הג' פַּרְשִׁיוֹת אוֹמְרִים תֵּיבַת “אֱמֶת

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

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

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

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

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

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

הָרַחֲמָן דִּבְרִית מִילָה - אוֹמְרִים

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

(מִשִּׂיחָה בִּסְעוּדַּת בְּרִית מִילָה)

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

בִּבְרִית מִילָה אוֹמְרִים

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

כְּשֵׁם שֶׁנִּכְנַס לַבְּרִית כֵּן יִכָּנֵס לְתוֹרָה וּלְחוּפָּה וּלְמַעֲשִׂים טוֹבִים

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

וְנוֹהֲגִים אֶצְלֵנוּ

[He then added:] “Our custom is

אַז מעֶן גִיט דְּמֵי קְדִימָה אַז דעֶר אִינְגעֶל זאָל לעֶרנעֶן

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

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

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

דאָס אִיז פאַר דעֶר יְשִׁיבָה

“This is for the yeshivah.”

Text and Translation courtesy of Sichos in English

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