The daily Hayom Yom with Rabbi Yosef Katzman

Day 44 of the Omerעֲלִיַּת הַנְּשָׁמָה הִיא שָׁלֹשׁ פְּעָמִים בְּכָל יוֹם בְּהַג' תְּפִלוֹתThe soul ascends three times a day, during each of the three prayer services.וּבִפְרָט נִשְׁמַת הַצַּדִּיקִים דְּיֵלְכוּ מֵחַיִל אֶל חָיִלThis is especially true of the souls of tzaddikim, of whom it is said, “They proceed from strength to strength.”וְדָבָר וַדַּאַיIt is certainאֲשֶׁר בְּכָל עֵת וּבְכָל מָקוֹם קָדוֹשׁ הֱיוֹתָםthat at all times and in every holy place they may be,נוֹשְׂאִים רִנָּה וּתְפִלָּהthey offer supplication and prayerבְּעַד הַמְקוּשָּׁרִים אֲלֵיהֶם וְאֶל פְּקוּדָּתָם וְשׁוֹמְרִים פִּקּוּדֵיהֶםfor those who are bound to them and to their directives, and to those who carry out their directives —וּבִפְרָט בְּעַד תַּלְמִידֵיהֶם וְתַלְמִידֵי תַלְמִידֵיהֶםespecially their students and their students’ students —לְהִוָּשֵׁעַ בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּתthat they be delivered materially and spiritually.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Day 43 of the Omerבְּאַחַד הַחֶזְיוֹנוֹת לַיְלָה שֶׁרָאָה הַצֶּמַח צֶדֶק אֶת רַבֵּנוּ הַזָּקֵןIn one of the nighttime visions in which the Tzemach Tzedek saw [his maternal grandfather,] the Alter Rebbe,בְּתוֹךְ שְׁלֹשִׁים לְהִסְתַּלְּקוּתוֹwithin thirty days of the latter’s passing,אָמַר לְפָנָיו הַמַּאֲמָר עַל שְׁלֹשָׁה דְבָרִים הָעוֹלָם עוֹמֵד[the Alter Rebbe] delivered a maamar [based on the teaching of the Mishnah], “The world stands on three things….”אַחֲרֵי הַמַּאֲמָר אָמַר לוֹAfter delivering the maamar, the Alter Rebbe [quoted and interpreted a Talmudic teaching]:אִישׁ מַזְרִיעַ תְּחִלָּה יוֹלֶדֶת נְקֵבָה — זֶהוּ אִמְךָ“‘When a man gives seed first, a female is conceived.’ This alludes to your mother.אִשָּׁה מַזְרַעַת תְּחִלָּה יוֹלֶדֶת זָכָר — זֶהוּ אַתָּה‘When a woman gives seed first, a male is conceived.’ This refers to you.”Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Day 42 of the Omerאַאַמוּ"ר סִפֵּרMy revered father, the Rebbe [Rashab], relatedשֶׁשָּׁמַע מֵאָבִיוthat he heard from his father, [the Rebbe Maharash,]בְּשֵׁם הַצֶּמַח צֶדֶק שֶׁשָּׁמַע מֵרַבֵּנוּ הַזָּקֵןthat the Tzemach Tzedek heard the Alter Rebbeשֶׁהָיָה קוֹרֵא אֶת עַצְמוֹreferring to himselfבְּשֵׁם בֵּן לְהָרַב הַמַּגִּידas the son of the Maggid of Mezritchוּבְשֵׁם נֶכֶד לְהַבַּעַל שֵׁם טוֹבand the grandson of the Baal Shem Tov.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Day 41 of the Omerקוֹדֶם צִוּוּי הוֹכֵחַ תּוֹכִיחַBefore the commandment, “You shall surely reprove [your fellowman],”כְּתִיב וְלֹא תִשְׂנָא אֶת אָחִיךָit is written, “Do not hate your brother [in your heart],”כִּי זֶהוּ תְּנַאי מוּקְדָּם לְהוֹכָחָהfor this is a necessary prerequisite for rebuking one’s fellowman.וְאַחֲרֵי זֶה כְּתִיב וְלֹא תִשָּׂא עָלָיו חֵטְאThe same verse continues, “but do not bear a sin because of him.” שֶׁאִם לֹא פָּעֲלָה הַהוֹכָחָהThat is, if the reproof is ineffective,בְּוַדַּאי אַתָּה הָאָשֵׁםit is certainly you who are to blame,שֶׁלֹּא הָיוּ דְּבָרִים הַיּוֹצְאִים מִן הַלֵּב.for your words did not come from your heart.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Day 40 of the Omerמִמַּאֲמָרֵי רַבֵּנוּ הַזָּקֵן בִּשְׁנַת תקנ"ה בְּליאָזנאָThe Alter Rebbe delivered the following maamar in Liozna in the year 5555 (1795):שְׂכַר מִצְוָה מִצְוָה“The reward for a mitzvah is a mitzvah.”הַמִּצְוָה בְּעֶצֶם עַצְמוּתָהּ הִיא הַשָּׂכָרThe very essence of the mitzvah is itself the reward for the mitzvah. וְהִתְגַלּוּת הָעַצְמוּת תִּהְיֶה לֶעָתִידThis essence will be revealed in the Ultimate Future.אֲבָל זֶהוּ הַקֶּרֶן קַיֶּמֶת שֶׁל הַמִּצְוָהThat is [only] the principal of the mitzvah, which is preserved [for the future]. אָמְנָם פֵּירוֹתֶיהָ אָדָם אוֹכֵל בָּעוֹלָם הַזֶּהHowever, the fruits of the mitzvah (i.e., its side benefits) are enjoyed by a person in This World.וְהוּא בְּכָל מִצְוָה וּמִצְוָה בְּעִנְיָנָהּ[This applies] to every mitzvah, each in its own way.דְכַאֲשֶׁר צָרִיךְ לְאוֹתוֹ דָּבָר הוּא נַעֲנֶהWhen [the person who fulfills the mitzvah] needs its particular influence, he receives it.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Day 39 of the Omerמְבָרְכִים רֹאשׁ חֹדֶשׁ סִיוָן[On] Shabbos Mevarchim, Sivan [it is our custom] אֲמִירַת כָּל הַתְּהִלִּים בְּהַשְׁכָּמָהto recite the entire Book of Tehillim early in the morningיוֹם הִתְוַעֲדוּתand to hold a farbrengen on that day.לִשְׁלִישִׁי עוֹלֶה הַבַּעַל קוֹרֵא, וּמֵעַצְמוֹ[In years in which Parshas Bechukosai is read alone,] the third aliyah is customarily taken by the baal koreh, on his own initiative.אוֹמְרִים אָב הָרַחֲמִים[After the Torah Reading,] the passage beginning Av HaRachamim is recited.אִם בְּחוּקּוֹתַי תֵּלֵכוּ[It is written:] “If you will follow My statutes.”אִם זֶה הוּא לְשׁוֹן תַּחֲנוּנִיםG‑d is pleading here with the Jewish people:כְּמַאֲמַר רַזַ"ל, שֶׁכַּוָּנָתוֹ הַלְוַאי בְּחוּקּוֹתַי תֵּלֵכוּOur Sages say that the intention [of the plea] is “If only you would follow My statutes!”וְזֶה שהקב"ה כִּבְיָכוֹל, מִתְחַנֵּן לִפְנֵיהֶם שֶׁיִּשְׁמְרוּ אֶת הַתּוֹרָהThe fact that G‑d entreats the Jews, as it were, to observe the Torah,זֶה עַצְמוֹ מְסַיֵּעַ וְנוֹתֵן כֹּחַ לָאָדָם שֶׁיַּעֲמוֹד בִּבְחִירָתוֹ הַטּוֹבָהin itself helps and empowers a person to stand firm in his positive choices.וְעוֹד זֹאת אֲשֶׁר בְּחוּקּוֹתַי תֵּלֵכוּ דְּנַעֲשֵׂית הַנְּשָׁמָה מְהַלֵּךְMoreover, [the phrase Im bechukosai teileichu, here translated as “If you will follow My statutes,” literally means, “If you will walk in My statutes”]. [This implies that] by walking along the path of the Torah, the soul becomes a mehalech (lit., “one who walks”).*בְּבִיאַת הַמָּשִׁיחַ תִּתְגַּלֶּה מַעֲלַת הַפְּשִׁיטוּת וְהַתְּמִימוּת שֶׁיֵּשׁ בַּעֲבוֹדָתָם שֶׁל אֲנָשִׁים פְּשׁוּטִיםWhen Mashiach comes, the value of the simplicity and artless devotion of the common folk,שֶׁמִּתְפַּלְלִים וְאוֹמְרִים תְּהִלִּים בִּתְמִימוּת.who pray and recite Tehillim with heartfelt sincerity, will be manifest.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Day 38 of the Omerרֵאשִׁית הַיְרִידָה, רַחֲמָנָא לִצְלַןThe first stage in a person’s spiritual decline (Heaven forbid)הוּא הֶעְדֵּר הָעֲבוֹדָה בִּתְפִלָּהis a lack of effort when serving G‑d in prayer.עֶס וועֶרט אַלץ טְרוּקעֶן אוּן קאַלטEverything becomes parched and cold.דִי מִצְוַת אֲנָשִׁים מְלוּמָּדָה וועֶרט שׁוֹין אוֹיךְ שְׁוועֶרEven the routine performance of mitzvos1 becomes burdensome.מעֶן אַיילטOne hurries [through their observance]מעֶן וועֶרט אָן דעֶם געֶשְׁמאַק אִין תּוֹרָהand loses a taste for Torah study.וְהָאֲוִיר מִתְגַּשֵּׁםThe very atmosphere becomes more materially oriented.וּמוּבָן הַדָּבָר שֶׁאֵינוֹ שַׁיָּךְ כְּלָל לִפְעוֹל עַל הַזּוּלַתAnd it goes without saying that a person in such a state cannot positively influence others at all.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Day 37 of the Omerפַּעַם אַחַת הִתְוַעֲדוּ חֲסִידִים הָרִאשׁוֹנִים — בִּשְׁנַת תּקמ"ד-זOnce, at some time in the years 5544-5547 (1784-1787), a group of early chassidim who were farbrengen togetherוְתוֹכֶן שִׂיחָתָם הָיָהspoke ofדעֶר רֶבִּי — רַבֵּנוּ הַזָּקֵן — האָט אוֹיפגעֶטאָן וואָס מעֶן אִיז נִיט עֶלעֶנטhow their Rebbe, the Alter Rebbe, had done away with solitude.אַמאָל, אִיז דעֶר רֶבִּי — דעֶר רָאשׁ מְתִיבְתָּא אוּן גָּאוֹן — געֶוועֶן עֶלעֶנטIn previous eras, a Rebbe — a rosh yeshivah or a gaon — was alone,אוּן דִי תַּלְמִידִים זַיינעֶן געֶוועֶן עֶלעֶנטand his disciples were alone.דעֶר דֶּרֶךְ הַחֲסִידוּת וואָס דעֶר רֶבִּי האָט מְיַיסֵּד געֶוועֶןThe path of Chassidus blazed by the Alter Rebbe אִיז דעֶר גְרוֹיסעֶר גֶ-טלִיכעֶר אוֹיפְטוּbrought about an awesome G‑dly innovation:וואָס דעֶר רֶבִּי אִיז נִיט עֶלעֶנט אוּן חֲסִידִים זַיינעֶן נִיט עֶלעֶנטthe Rebbe is not alone and the chassidim are not alone.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Day 36 of the Omerעַל כָּל אֶחָד וְאֶחָד לָדַעַתEvery individual should knowכִּי הוּא יִתְבָּרֵךְ בְּהַשְׁגָּחָתוֹ הַפְּרָטִיתthat G‑d, with His precisely-focused Providence,נוֹתֵן לְכָל אָדָם הָאֶפְשָׁרוּתgrants everyone the opportunityלְהָבִיא רָצוֹן הָעֶלְיוֹן יִתְבָּרֵךְ מִן הַכֹּחַ אֶל הַפּוֹעַלto bring His sublime Will from the potential to the actual,בְּקִיּוּם הַמִּצְוֹתby observing the mitzvosוּבְחִזּוּק הַיַּהֲדוּת וְתוֹרָתֵנוּ הַקְּדוֹשָׁהand by fortifying Jewish practice and [the study of] our holy Torahבְּכָל עֵת וּבְכָל מָקוֹם שֶׁהוּאat all times and places.וְאֵין הַדָּבָר תָּלוּי אֶלָּא בַּעֲבוֹדָתוֹThe matter depends only on one’s efforts.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Day 35 of the Omerנִיטָא בַּא וועֶמעֶן אִיבּעֶרנעֶמעֶן זִיך. We have no one to pamper us:מעֶן בּעֶדאַרף האָרעֶוועֶןwe must labor.מִיט סַבְלָנוּת אוּן קִרוּב הַדַּעַת קעֶן מעֶן, בְּעֶזְרַת הַשֵּׁם יִתְבָּרֵךְ, אַלס דוּרכזעֶצעֶןWith patience and brotherly understanding we can — with G‑d’s help — overcome all obstacles.מִיט בִּטּוּל הַזּוּלַת וְהַגְבָּהַת עַצְמוֹ וועֶרט מעֶן חָלִילָה אַלץ אָןBy belittling another and exalting oneself, one loses everything, Heaven forbid.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Day 34 of the Omerחֲסִידוּת אִיז אַ גֶ-טלִיכעֶר פאַרשׁטאַנדChassidus is a G‑dly understanding —דעֶר פאַרשׁטאַנד וואָס ווַייזְט דעֶם מעֶנטשְׁן וִוי קלֵיין עֶר אִיזa perspective that shows a person how humble is his stationאוּן וִוי גרוֹיס עֶר קעֶן זִיך דעֶרהוֹיבְּןand, [simultaneously,] to what heights he can elevate himself.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Day 33 of the Omerאֵצֶל אַדְמוּ"ר הָאֶמְצָעִי הָיָה לג בָּעוֹמֶר מִיָּמִים טוֹבִים הַמְצוּיָּנִיםFor the Mitteler Rebbe, Lag BaOmer was one of the outstanding festivals.מעֶן פלעֶגט אַרוֹיסגעֶהן אוֹיפְ'ן פעֶלדHe would go out to the fields [together with the chassidim].עֶר פלעֶגט זִיךְ נִיט וואַשׁעֶןHe would not partake of bread,אָבּעֶר נעֶהמעֶן מַשְׁקֶהbut would say LeChayim over mashke (liquor),וואָס מִצַּד הַבְּרִיאוּת האָט עֶר עֶס נִיט געֶטאָרטeven though this was forbidden to him for health reasons.מעֶן האָט דעֶמאָלט געֶזעֶהן אַ סַך מוֹפְתִים[The chassidim present] would witness many miracles,דאָס רוֹב מוֹפְתִים אִיז געֶוועֶן בְּנוֹגֵעַ קִינדעֶרmost of which were blessings for couples who wanted to have children.אוּן אַ גאַנץ יאָהר האָט מעֶן געֶוואַרט אוֹיף לג בָּעוֹמֶרPeople would wait the entire year for Lag BaOmer.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Day 32 of the Omerאֵין אוֹמְרִים צִדְקָתְךָ[When the eve of Lag BaOmer falls on Shabbos,] the passage beginning Tzidkas’cha is omitted in the Afternoon Service.בִּקְרִיאַת שְׁמַע שֶׁיֵּשׁ אוֹמְרִים בַּבּוֹקֶר — קוֹדֶם הַתְּפִלָּהIn the Shema that some people recite in the morning before the Morning Serviceכְּדֵי לָצֵאת חוֹבַת קְרִיאַת שְׁמַע בִּזְמַנָּהּin order to fulfill their obligation to recite the Shema at the proper time, גַּם כֵּן כּוֹפְלִים ג' הַתֵּיבוֹתthe [last] three words are repeated — [as is also done when reciting the Shema in the course of the Morning Service, if one is praying without a minyan] —"וּמְסַיְּמִים בְּתֵיבַת “אֱמֶתand the word emes is added.בִּקְרִיאַת שְׁמַע דִּתְפִלִּין דְּרַבֵּנוּ תַּם וְשִׁמּוּשָׁא רַבָּה אֵין כּוֹפְלִיםWhen one recites the Shema while wearing tefillin whose parshiyos are arranged according to the view of Rabbeinu Tam or of Shimusha Rabba, these three words are not repeated,"אֲבָל אוֹמְרִים “אֱמֶתbut the word emes is added.ל"ג בָּעוֹמֶר שְׁנַת תּר"ד — לְעֶרֶךְOn Lag BaOmer, around the year 5604 (1844),סִפֵּר הַצֶּמַח צֶדֶק תּוֹרַת הַבַּעַל שֵׁם טוֹבthe Tzemach Tzedek relayed the following teaching of the Baal Shem Tov.עֶס שְׁטעֶהט כִּי תִהְיוּ אַתֶּם אֶרֶץ חֵפֶץ אָמַר ה' צְבָאוֹת“It is written, ‘For you shall be a cherished land, declares the G‑d of Hosts.’אָט אַזוֹי וִוי דִי גרעֶסטעֶ חֲכָמִים וועֶלעֶן אֵייבִּיג נִיט דעֶרגֵיין דִי גְרוֹיסעֶ, טִבְעִיּוּת'דִיגעֶ אוֹצָרוֹתJust as the wisest minds will never be able to grasp the vast natural treasuresוועֶלכעֶ הַשֵּׁם יִתְבָּרֵךְ האָט טוֹבֵעַ געֶוועֶן בָּאָרֶץthat G‑d has hidden in the earth,אַז הַכֹּל הָיָה מִן הֶעָפָרto grasp that ‘everything came from dust,’ אָט אַזוֹי קעֶן קֵיינעֶר נִיט דעֶרְגֵיין דִי גְרוֹיסעֶ אוֹצָרוֹת וואָס לִיגעֶן אִין אִידעֶןso, too, no one can appreciate the treasures that lie hidden within Jews,וואָס זֵיי זַיינעֶן דעֶם אוֹיבּעֶרשְׁטעֶנס בָּרוּךְ הוּא אֶרֶץ חֵפֶץwho are G‑d’s cherished land.”וְסִיֵּם הַבַּעַל שֵׁם טוֹבThe Baal Shem Tov concluded:אִיך וִויל מאַכעֶן פוּן אִידעֶן“I want to bring Jews to the pointאַז זֵיי זאָלעֶן געֶבּעֶן דעֶם יְבוּל, וואָס דעֶם אוֹיבּעֶרשְׁטעֶנס בָּרוּךְ הוּא אַ אֶרֶץ חֵפֶץ קעֶן געֶבּעֶן.that they will yield the kind of harvest that G‑d’s ‘cherished land’ can yield.”Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Day 31 of the Omerאַאַמוּ"ר כְּשֶׁהָיָה נוֹטֵל צִפָּרְנָיו, הָיָה מְעָרֵב עִמָּהֶם קֵיסָם, קוֹדֶם הַשְּׂרֵיפָהWhen my revered father, the Rebbe [Rashab], would cut his nails, he would put a sliver of wood together with the clippings before burning them.אַאַזְמוּ"ר אָמַר לְהֶחָסִיד ר' אֵלִיָּהוּ אַבּעֶלעֶרR. Elye Abeler, was a chassid of my revered grandfather, the Rebbe [Maharash].אִישׁ פָּשׁוּט מִצַּד כִּשְׁרוֹנוֹתָיו וִידִיעוֹתָיו[he was] a simple man of scant learning,כְּשֶׁנִּכְנַס אֵלָיו לִיחִידוּתOnce, when he entered his study for yechidus, my grandfather said:אֵלִיָּ' אִיךְ בִּין דִיר מְקַנֵּא“Elye, I envy you.פאָהרסְט אוֹיף מעֶרקYou travel to regional fairs and marketsזעֶהסט אַ סַך מעֶנשׁעֶןand you meet many people.אִיז וועֶן אִינמִיטעֶן עֵסֶק רעֶדְט מעֶן זִיךְ מִיט יעֶנעֶם פאַנאַנדעֶר אִין אַ אִידִישׁעֶן וואָרט אַ עֵין יַעֲקֹב וואָרטWhen you’re in the midst of your transactions and you get to talk with someone about a Torah thought or a saying from Ein Yaakov, אוּן מְ'אִיז מְעוֹרֵר אוֹיף לעֶרנעֶן נִגְלָה אוּן חֲסִידוּתand you inspire them to study nigleh and Chassidus, פוּן דעֶם וועֶרט אַ שִׂמְחָה לְמַעְלָהgreat joy is generated Above. אוּן דִי מעֶקְלעֶרַיי צאָהלט דעֶר אוֹיבּעֶרשׁטעֶר אָפּ בְּבָנֵי חַיֵּי וּמְזוֹנֵיG‑d pays up the commission for this with blessings of children, health, and livelihood.אוּן וואָס גְרעֶסעֶר דעֶר מאַרק מעֶהר אַרבּעֶט, אִיז גְרעֶסעֶר דִי פַּרְנָסָהAnd the bigger the market, the more work, and the more livelihood.”Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Day 30 of the Omerבִּימֵי רַבֵּנוּ הַזָּקֵן הָיָה שָׁגוּר בְּפִי הַחֲסִידִים הַפִּתְגָםIn the Alter Rebbe’s time, there was a saying common among his chassidim:דעֶר שְׁטִיקעֶל בְּרוֹיט וואָס אִיךְ האָבּ“The piece of bread that I haveאִיז עֶר דַיינעֶר ווִי מַיינעֶרis yours just as much as it is mine.”וְהָיוּ מַקְדִּימִים מִלַּת “דַיינעֶר" — דַיינעֶר ווִי מַיינעֶרAnd they would say “yours” before “mine.”Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Day 29 of the Omerפֶּסַח שֵׁנִי עִנְיָנוֹ אִיז — עֶס אִיז נִיטאָ קֵיין פאַרפאַלעֶןThe message of Pesach Sheni is that “it’s never too late;מעֶן קעֶן אַלעֶ מאָל פאַרִיכְטעֶןone can always correct and make amends” —אֲפִילוּ מִי שֶׁהָיָ' טָמֵאeven one who was impureמִי שֶׁהָיָ' בְּדֶרֶךְ רְחוֹקָהor was on a distant path. אוּן אֲפִילוּ “לָכֶם", אַז דאָס אִיז געֶוועֶן בִּרְצוֹנוֹIndeed, even if he brought himself to such a state willingly, פוּנדעֶסטוועֶגעֶן קעֶן מעֶן מְתַקֵּן זַייןhe can nevertheless correct it.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Day 28 of the Omerבְּמִנְחָה אוֹמְרִים תַּחֲנוּן[On the eve of Pesach Sheni,] Tachanun is recited in the Afternoon Service.רַבֵּנוּ הַזָּקֵן — בְּאוֹתָם הַשָּׁנִים שֶׁהָיָה אוֹמֵר מַאֲמָרִים קְצָרִים — אָמַרIn the years during which the Alter Rebbe delivered short maamarim, he once taught:דַּע מַה לְמַעְלָה מִמָּךְ“The phrase, ‘Know what is above you,’דַּע כִּי כָל מַה שֶׁיֵּשׁ לְמַעְלָה בַּפַּרְצוּפִים וּסְפִירוֹת הָעֶלְיוֹנוֹתcan be interpreted as meaning, ‘Know that what is Above, in the sublime partzufim and Sefiros, הַכֹּל הוּא מִמָּךְis from you’ —שֶׁתָּלוּי בַּעֲבוֹדַת הָאָדָםit is dependent upon man’s Divine service.”Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Day 27 of the Omerאוֹמְרִים בִּתְפִלָּהIn the prayer services:מֶנּוּ מַאֲמָר — מֵ"ם שְׁלִישִׁית קְמוּצָה כְּיוֹם כוּ' נֶאֱמַר — מֵם פְּתוּחָהIn the phrase מנו מאמר כיום, the third mem should be vocalized with a kamatz. In the phrase ושם נאמר, the letter mem in the word ne’emar should be vocalized with a patach.זָכוּר — בִּמְלאוּפם — כִּי עָפָר אֲנָחְנוּIn the phrase זכור כי עפר אנחנו, the letter chaf in the word zachur should be vocalized with a melupum.וּנְטַלְתַּנִי — טֵי"ת פְּתוּחָה, לַמֶד בִּשְׁבָא, תָּיו דְּגוּשָׁה פְתוּחָהThe word ונטלתני, should be vocalized as follows: The letter tes with a patach, the lamed with a shva, and the taf with a dagesh and a patach.וְאַהֲבָתְךָ לֹא תָסוּר — וְלֹא אַל תָּסִירIn the phrase beginning ואהבתך, the wording to be used is ואהבתך לא תסור and not ואהבתך אל תסיר.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Day 26 of the Omerאוֹמְרִים בִּתְפִלָּהIn the prayer services:וְכֵן — בְּצֵירֵי וְלֹא בְּפַתָּח — שְׁנֵי כְתוּבִיםIn the phrase וכן שני כתובים, the letter chaf in the word vechein should be vocalized with a tzeirei and not with a patach.חִיִּיתָנִי — בְּקָמַץ וְלֹא בְּפַתָּח — מִיָּרְדִי בוֹרIn the phrase חייתני מירדי בור, the letter saf in the word chiyisani should be vocalized with a kamatz and not with a patach.זֶכֶר — זַיִין בְּסֶגּוֹל וְלֹא בְצֵירֵי — רַב טוּבְךָIn the phrase זכר רב טובך, the letter zayin in the word zecher should be vocalized with a segol and not with a tzeirei.מַשְׁלִיךְ קַרְחוֹ — בְּפַתָּח וְלֹא בְקָמַץ — כְפִתִּיםIn the phrase משליך קרחו כפתים, the letter kuf of the word karcho should be vocalized with a patach and not with a kamatz.וּמַלְכוּתוֹ וֶאֱמוּנָתוֹ לָעַד קַיֶּמֶתThe phrase ומלכותו ואמונתו לעד קימת [should be read in its entirety].Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Day 25 of the Omerנַהֲגִינָן לְהַטְבִּיל פְּרוּסַת הַמּוֹצִיא שָׁלֹשׁ פְּעָמִים בְּמֶלַחAccording to our custom, the piece of bread over which the blessing HaMotzi is recited is dipped into salt three times; וְלֹא לִזְרוֹק הַמֶּלַח עַל הַפְּרוּסָהone does not shake the salt over the bread.יוֹם בּ' דְּחַג הַשָּׁבוּעוֹת תּרכ"א בִּסְעוּדָּה סִפֵּר הַצֶּמַח צֶדֶקDuring the festive meal on the second day of Shavuos, 5621 (1861), the Tzemach Tzedek relatedיוֹם בּ' דְּחַג הַשָּׁבוּעוֹת תּקנ"ה בִּסְעוּדָּה אָמַר אַאַזְמוּ"ר (רַבֵּנוּ הַזָּקֵן)that during the festive meal on the second day of Shavuos, 5555 (1795), his grandfather, the Alter Rebbe, had said:בְּיוֹם בּ' דְּחַג הַשָּׁבוּעוֹת תּקכ"ח בִּסְעוּדָּה אָמַר כְּבוֹד קְדוּשַּׁת מוֹרִי וְרַבִּי (הַמַּגִּיד מִמֶּעזרִיטשׁ)“During the festive meal on the second day of Shavuos, 5528 (1768), my Rebbe, the Maggid of Mezritch,וּסְפַרְתֶּם לָכֶם[interpreted the command], U’Sfartem lachem (lit., ‘And you shall count for yourselves’) as follows:וּסְפַרְתֶּם הוּא מִלְּשׁוֹן סַפִּירוּת וּבְהִירוּתThe verb U’Sfartem (lit., ‘you shall count’) shares a root with the Hebrew word for the translucent sapphire.וּסְפַרְתֶּם לָכֶם, צְרִיכִים לַעֲשׂוֹת שֶׁיִּהְיֶה הַלָּכֶם בָּהִיר[Hence, on the non-literal level of interpretation known as derush, this verb implies an additional meaning — ‘you shall make luminous.’] [The object of that verb is] lachem (‘yourselves’). [Thus, on a mystical level, the message of the above command is]: ‘You shall make yourselves luminous!’”וַיִּשָּׁעֵן כְּבוֹד קְדוּשַּׁת אַאַזְמוּ"ר עַל זְרוֹעוֹת קָדְשׁוֹThe Tzemach Tzedek continued: “My revered grandfather, the Alter Rebbe, then leaned on his forearmsוַיְשׁוֹרֵר אֶת הַנִּגּוּן שֶׁל ד' בָּבוֹת בִּדְבֵקוּת גְּדוֹלָהand sang the Niggun of Four Themes in a rapt state of intense dveikus. אַחַר כַּךְ הִגְבִּיהַּ אֶת רֹאשׁוֹ הַקָּדוֹשׁHe then raised his headוַיֹּאמַר — בְּנִגּוּן שֶׁל שְׁאֵלָהand asked in a rhetorical singsong:וּבַמֶּה מְסַפְּרִים אֶת הַלָּכֶם‘And how do you make yourself luminous?’וְתוֹךְ כְּדֵי דִבּוּר אָמַר — בְּנִגּוּן שֶׁל תְּשׁוּבָהHe immediately answered his own question, again melodiously:בְּשֶׁבַע שַׁבָּתוֹת תְּמִימוֹת‘By counting seven perfect weeks —בְּבֵרוּר שֶׁבַע הַמִּדּוֹתby refining the seven primary character traits, שֶׁכָּל מִדָּה וּמִדָּה תִּהְיֶה כְּלוּלָה מִשֶּׁבַעso that each of those character traits is [tempered by being] interconnected with all seven attributes.וְשֶׁבַע הַמִּדּוֹת עַצְמָם יִהְיוּ שֶׁבַע שַׁבָּתוֹת“‘The seven character traits will then be seven Shabbasos [i.e., they will be Shabbos-like],דְּשַׁבָּת אֵינָהּ צְרִיכָה בֵּרוּרin the sense that Shabbos does not need to be refined.’“Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Day 24 of the Omerמוֹרֵנוּ הַבַּעַל שֵׁם טוֹב אָמַרOur master, the Baal Shem Tov, taught:כָּל דָּבָר וְדָבָר אֲשֶׁר הָאָדָם רוֹאֶה אוֹ שׁוֹמֵעַ“Whatever a person sees or hearsהוּא הוֹרָאַת הַנְהָגָה בַּעֲבוֹדַת הַשֵּׁםis a directive for his service of G‑d.וְזֶהוּ עִנְיַן הָעֲבוֹדָהThis is what Divine service consists of —לְהָבִין וּלְהַשְׂכִּיל מִכֹּל דֶּרֶךְ בַּעֲבוֹדַת הַשֵּׁםunderstanding and deducing a way to serve G‑d from everything [one sees or hears].”Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Day 23 of the Omerאַ שָׁלִיחַ אִיז דָאך אֵיין זאַך מִיט דעֶם מְשַׁלֵּחַ[Halachically,] a shaliach (agent) is as one with the person who empowers him. עַל דֶּרֶךְ הַמְבוֹאָרIn this vein, the Sages observe בְּעִנְיָן שֶׁהַמַּלְאָךְ נִקְרָא בְּשֵׁם ה' מַמָּשׁ כְּשֶׁהוּא שָׁלִיחַ מִלְמַעְלָהthat [in the Torah] an angel is actually called by G‑d’s Name when he serves as His agent.וּמִכָּל שֶׁכֵּן נְשָׁמוֹתHow much more does this apply to souls,וּמְבוֹאָר שֶׁבִּנְשָׁמוֹת הוּא עוֹד בְּמַעֲלָה יְתֵרָהfor [when fulfilling G‑d’s will] they attain this [identification] to an even higher degree.וְהִנֵּה חֲסִידִים זַיינעֶן שְׁלוּחִים פוּן רֶבִּי'ןChassidim are the agents of the Rebbe פוּן אַלטעֶן רֶבִּי'ן— the Alter Rebbe. אִיז אַז מְ'טוּט, אִיז מעֶן מְקוּשָּׁרWhen we act, we are bound [to him].אִיז דאַמאָלט אִיז עֶר אִין אַלץ מְקוּשָּׁרThen, every dimension of one’s being is bound [to the Rebbe]:עֶס געֶהט אַ חָסִידone walks like a chassid,עֶסט אַ חָסִידeats like a chassid,שׁלאָפט אַ חָסִידand sleeps like a chassid.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Day 22 of the Omerבַּעֲטִיפַת טַלִּית גָּדוֹל אֵין צָרִיך לְכַסּוֹת רֹאשׁוֹ עַד פִּיוWhen enwrapping oneself in a tallis and bringing its upper edge forward over the head, there is no requirement to cover one’s face as far down as the mouth.וּכְמוֹ שֶׁכָּתוּב בְּהִלְכוֹת צִיצִית אֲשֶׁר בַּסִּדּוּרThe above appears in the Laws of Tzitzis, in the Siddur. אֲבָל נוֹהֲגִין לְכַסּוֹת בְּחֶלְקוֹ הָעֶלְיוֹן שֶׁל הַטַּלִּית גָדוֹל גַּם הָעֵינַיִםHowever, it is customary to draw the upper edge of the tallis as far down as to cover the eyes.נוֹהֲגִים לִלְמוֹד בִּימֵי הַסְּפִירָה מַסֶּכֶת סוֹטָהDuring the days of the Counting of the Omer, it is customary to study Tractate Sotah, נוֹסָף עַל שִׁעוּרִים הַקְּבוּעִים— in addition to one’s regular program of Torah study —דַּף לְיוֹם דַּף לְיוֹםone folio per day.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Day 21 of the Omerאָמְרוּ רַזַ"לOur Sages state:אַל יִפָּטֵר אָדָם מֵחֲבֵרוֹ אֶלָּא מִתּוֹךְ דְּבַר הֲלָכָה“One should not take leave of his friend except amidst words of halachah (Torah law).”וּפֵרְשׁוּ הוֹד כְּבוֹד קְדוּשַּׁת אֲבוֹתֵינוּ רַבּוֹתֵינוּ הַקְּדוֹשִׁיםAccording to our holy Rebbeim,אַזַא דְּבַר תּוֹרָה וואָס מאַכט אִיהם — דעֶם העֶרעֶר — פאַר אַ מְהַלֵּךְthis alludes to the kind of Torah teaching that propels the listener and transforms him into a mehalech —עִנְיַן הַהִלּוּךְ הוּא לַעֲלוֹת מִדַּרְגָא לְדַרְגָא בְּעִלּוּי אַחַר עִלּוּיone who strides from level to level, and from peak to peak.מַעֲלַת הַנְּשָׁמוֹת עַל מַעֲלַת הַמַּלְאָכִיםIn this dynamism lies the superiority of souls over angels, [who are described as “those who stand”].דַּעֲלִיָּה זוֹ הִיא בְּיוֹתֵר עַל יְדֵי עֲבוֹדָה בְּפוֹעַל טוֹבFor the soul’s ascent is facilitated by positive activity,טאָן אַ טוֹבָה אַ אִידעֶן בְּגַשְׁמִיּוּת בִּכְלָל וּבְרוּחָנִיּוּת בִּפְרָט.such as doing a favor for a fellow Jew in material matters, and especially, in spiritual matters.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Day 20 of the Omerרַבֵּנוּ הַזָּקֵן קִבֵּל מֵרַבִּי מָרְדְּכַי הַצַּדִּיק שֶׁשָּׁמַע מֵהַבַּעַל שֵׁם טוֹבThe Alter Rebbe received the following teaching from the saintly R. Mordechai, who heard it from the Baal Shem Tov:עֶס קוּמט אַראָפּ אַ נְשָׁמָה אוֹיף דעֶר וועֶלט“A soul can descend into This Worldאוּן לעֶבְּט אָפּ זִיבּעֶצִיג אַכצִיג יאָהרand live its seventy or eighty years —צוּלִיבּ טאָן אַ אִידעֶן אַ טוֹבָה בְּגַשְׁמִיּוּתjust in order to do a favor for a fellow Jew in material matters,וּבִפְרָט אִין רוּחָנִיּוּתand how much more so, in spiritual matters.”Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Day 19 of the Omerמִנְהַג יִשְׂרָאֵל שֶׁלֹּא לְגַלֵּחַ וְשֶׁלֹּא לְסַפֵּר שַׂעֲרוֹת רֹאשׁ תִּינוֹק עַד מְלֹאת לוֹ שָׁלֹשׁ שָׁנִיםIt is a Jewish custom not to trim or cut a boy’s hair until he is fully three years old.גְזִיזַת הַשְּׂעָרוֹת — אָפּשׁעֶרעֶנעֶש (שֶׁל תִּינוֹק) — הוּא דָבָר גָּדוֹל בְּמִנְהֲגֵי יִשְׂרָאֵלCutting the boy’s hair at that time — an opsherenesh — is an important Jewish custom,וְעִקָּרוֹ הוּא בְּהַחִנּוּךְ דְּהַשְׁאָרַת פֵּאוֹת הָרֹאשׁwhose main aim is to educate the child to leave his payos [uncut].וּמִיּוֹם הַגְּזִיזָה וַהֲנָחַת פֵּאוֹת הָרֹאשׁFrom the time of his [first] haircut, when the peyos are left uncut,נָהֲגוּ לְהַדֵּר לְהַרְגִּיל אֶת הַתִּינוֹקthe custom is to make a point of training the childבְּעִנְיַן נְשִׂיאַת טַלִּית קָטָןto wear a tallis katan, וּבִרְכוֹת הַשַּׁחַרand to recite the Morning Blessings,וּבִרְכַּת הַמָּזוֹןthe Grace after Meals,וּקְרִיאַת שְׁמַע שֶׁעַל הַמִּטָּהand the Prayer before Retiring at Night.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Day 18 of the Omerהפטורה: וַיְהִי דְבַר גו' הֲלִדְרוֹשׁ אוֹתִי[On Shabbos Parshas Kedoshim,] the haftarah begins Vayehi dvar…halidrosh osi (Yechezkel 20:2-20).אֵין שׁוֹתִים מַיִם קוֹדֶם הַבְדָּלָה[On Motzaei Shabbos, even] water should not be drunk before [reciting or hearing] Havdalah.כָּל הַמִּדּוֹתAll character traits,אַף גַּם הַמִּדּוֹת הַלֹּא טוֹבוֹתeven those that are not good,אוֹ גַם רָעוֹת עַל פִּי תּוֹאֲרָם וּשְׁמוֹתֵיהֶםor are even evil in name and description,אֶפְשָׁר לְהִשְׁתַּמֵּשׁ בָּהֶם לַעֲבוֹדַת ה' עַל פִּי הַתּוֹרָהcan be used [as a lesson] in serving G‑d according to the Torah.וּכְמוֹ שֶׁהָרַב הַצַּדִּיק ר' מְשׁוּלָם זוּסְיָא זצ"ל מֵהאַניפָאליאIn this vein, the saintly R. Meshullam Zusya of Hanipoliלָמַד כַּמָּה דְרָכִים בְּדַרְכֵי הָעֲבוֹדָה מִגַּנָּבlearned several approaches to Divine service by pondering on the work ethic, so to speak, of a thief:א) הַצְנֵעַ לֶכֶת(a) A thief is modest.ב) מַעֲמִיד עַצְמוֹ בְּסַכָּנָה(b) He is prepared to endanger himself.ג) דָּבָר הַיּוֹתֵר קָטָן חָשׁוּב כְּדָבָר גָּדוֹל(c) The minutest details are as important to him as greater considerations.ד) עָמֵל בְּטִרְחָא גְדוֹלָה(d) He labors with great exertion.ה) זְרִיזוּת(e) He works quickly.ו) בּוֹטֵחַ וּמְקַוֶּה(f) He exhibits trust and hope.ז) אִם לֹא הִצְלִיחַ בַּפַּעַם הָרִאשׁוֹנָה חוֹזֵר הַרְבֵּה פְּעָמִים(g) If he fails the first time, he tries again and again.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Day 17 of the Omerיוֹם הוּלֶּדֶת אֶת אַאַזְמוּ"ר — בִּשְׁנַת תּקצ"גThe birthday of my revered grandfather, the Rebbe [Maharash], in the year 5593 (1833).צוּ זִיבּעֶן יאָהר האָט עֶם אַמאָל דעֶר צֶמַח צֶדֶק פאַרהעֶרטOnce, when he was seven years old, [his father] the Tzemach Tzedek tested him in his studies.דֶער זֵיידעֶ האָט געֶמאַכט אַזוֹי גוּטMy grandfather answered so wellאַז זַיין מְלַמֵּד אִיז זֵייעֶר נִתְפָּעֵל געֶוואָרעֶןthat his teacher became exuberant.האָט זִיך נִיט געֶקעֶנט אַיינהאַלטעֶןUnable to contain himself,אוּן געֶזאָגט דעֶם צֶמַח צֶדֶקhe turned to the Tzemach Tzedek: הַא, וואָס זאָגט אִיהר, עֶר מאַכט גוּט“Ah! What do you say? Isn’t he doing well!”דעֶר צֶמַח צֶדֶק האָט אִיהם געֶעֶנטפעֶרטThe Tzemach Tzedek replied:וואָס אִיז דִי הִתְפַּעֲלוּת, אַז תִּפְאֶרֶת שֶׁבְּתִפְאֶרֶת מַאכט גוּט“What is there to be so excited about when Tiferes shebeTiferes does well…?”Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Day 16 of the Omerמעֶן האָט געֶזאָגט אַמאָל פאַרְ'ן טאַטעֶןOnce, when my father [the Rebbe Rashab] was present, someone saidאִין אַ פאַרבְּרֵיינְגעֶן סְפִירָה-צַייט אִין דִי יאָהרעֶן תּרנ"א-נ"גat a farbrengen held during the period of the Counting of the Omer in one of the years from 5651-5653 (1891-1893),דעֶם אַלטעֶן רֶבִּין'ס חֲסִידִים פְלעֶגעֶן אַלעֶמאָל צֵיילעֶן“The Alter Rebbe’s chassidim were always counting.”דעֶר וואָרט אִיז דעֶם טאַטעֶן זֵייעֶר געֶפעֶלעֶן געֶוואָרעֶןThis saying found favor in my father’s eyes.וְאָמַרHe commented:אַזוֹי אִיז דעֶר עִנְיַן הָעֲבוֹדָה“This holds true with regard to Divine service.דִי שָׁעוֹת דאַרפעֶן זַיין געֶצֵיילטעֶ, דאַן זַיינעֶן דִי טעֶג געֶצֵיילטעֶOne’s hours must be counted. In this way, the days will also be counted.אַז עֶס גֵייט אַוועֶק אַ טאָגWhen a day passes,דאַרף מעֶן ווִיסעֶן וואָס מְ'האָט אוֹיפגעֶטאָן אוּן וואָס מְ'דאַרף וַוייטעֶר טאָןwe must know what we have accomplished and what we have yet to accomplish….בִּכְלַל דאַרף מעֶן זעֶהן אַז דעֶר מאָרגעֶן זאָל זַיין אַ סַך שׁעֶנעֶר ווִי דעֶר הַיינטAll in all, we must make sure that tomorrow will be far better than today.”Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Day 15 of the Omerהַהִתְוַעֲדוּת דִּסְעוּדָּה שְׁלִישִׁיתChassidic farbrengens connected with the Third Meal of Shabbos, שַׁבָּת מְבָרְכִיםor with Shabbos Mevarchim, וְיוֹמֵי דְּפַּגְרָא — בְּרָאשֵׁי חֳדָשִׁים וּמוֹעֲדֵי אַנְשֵׁי שְׁלוֹמֵינוּor with festive occasions such as Rosh Chodesh and chassidic festivals,צְרִיכִים לְהִתְקַיֵּם בְּבֵית הַכְּנֶסֶתshould be held in shul. הַהִתְוַעֲדּוּת דִּמְלַוֶּה מַלְכָּהFarbrengens associated with a Melaveh Malkah אֵצֶל אַנְשֵׁי שְׁלוֹמֵינוּ שֶׁיִּחְיוּ, בְּבָתֵּיהֶם הַפְּרָטִיםshould be held by members of the chassidic brotherhood in their own homes.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Day 14 of the Omerהַקְדָּמַת הַלִּקּוּטֵי תּוֹרָה עַל ג' פָּרָשִׁיּוֹתThe introduction to Likkutei Torah al Gimmel Parshiyos "לְהָבִין עִנְיַן נֶפֶשׁ הָאֱלֹקִית, הִנֵּה כְתִיב לֹא תֹאכְלוּ"consists of the maamar entitled Lehavin Inyan HaNefesh HaElokis: Hinei Ksiv Lo Sochlu. הוּא מַאֲמָר שֶׁאֲמָרוֹ רַבֵּנוּ הַזָּקֵן לִפְנֵי הַצֶּמַח צֶדֶקThis discourse was first delivered by the Alter Rebbe to the Tzemach Tzedek, וַחֲזָרוֹ הַצֶּמַח צֶדֶק לְפָנָיוwho later reviewed it orally [for the Alter Rebbe].וַיֹּאמֶר רַבֵּנוּ הַזָּקֵן: נוּ, הַטְעָמָהThe response was: “Nu, and what about the flavoring?”וַיִּכְתּוֹב הַצֶּמַח צֶדֶק הֲנָחָה עִם הַגָּהוֹת בְּמוּקָּףThe Tzemach Tzedek thereupon recorded the discourse in writing, including his own notes in parentheses.רַבֵּנוּ הִגִּיהַּ הַהֲנָחָה, וַיְצַו לְהַכְנִיס הַהַגָּהוֹת בִּפְנִים הַמַּאֲמָרThe [Alter] Rebbe edited the record and directed that the notes be included in the body of the text. עַל פִּי הַצָּעַת אַאַמוּ"ר בָּחֲרוּ בַּמַּאֲמָר זֶה בְּתוֹר הַקְדָּמָה לְהַלִּקוּטֵי תּוֹרָה[Many years later,] on the suggestion of my revered father, the Rebbe [Rashab], this maamar was chosen to serve as the introduction to Likkutei Torah [al Gimmel Parshiyos].Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Day 13 of the Omerהַחֲסִידִים שָׁאֲלוּ אֶת אַדְמוּ"ר הַזָּקֵןChassidim once asked the Alter Rebbe:אֵיזֶה עֲבוֹדָה נַעֲלֵית יוֹתֵר“Which kind of Divine service is superior —אַהֲבַת ה' אוֹ אַהֲבַת יִשְׂרָאֵלcultivating a love of G‑d or cultivating a love for one’s fellow Jew?”וַיַּעַן[The Alter Rebbe] answered:אַהֲבַת ה' וְאַהֲבַת יִשְׂרָאֵל שְׁתֵּיהֶן כְּאַחַת חֲקוּקוֹת“Loving G‑d and loving one’s fellow Jew are both equally engravedבְּנִשְׁמָתוֹ רוּחוֹ וְנַפְשׁוֹ שֶׁל כָּל אֶחָד מִיִּשְׂרָאֵלin the soul of every Jew.וּמִקְרָא מָלֵא דִבֵּר הַכָּתוּב אָהַבְתִּי אֶתְכֶם אָמַר הNevertheless, it is explicitly stated: ‘I have loved you,’ declares G‑d.’הֲרֵי דִּגְדוֹלָה אַהֲבַת יִשְׂרָאֵלFrom this we can conclude that the love for one’s fellow Jew is superior,דְּאוֹהֵב מַה שֶׁהָאָהוּב אוֹהֵבbecause it involves loving what one’s Beloved loves.”Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

Day 12 of the Omerדְּבָרִים הַמּוּתָּרִיםPermissible actionsאִם עוֹשֶׂה אוֹתָם לַהֲנָאָתוֹ הֵם רַע גָּמוּרperformed for one’s own pleasure are utterly evil,כְּמוֹ שֶׁכָּתַב רַבֵּנוּ נִשְׁמָתוֹ עֵדֶן (תַּנְיָא פֶּרֶק ז')as the Alter Rebbe states in ch. 7 of Tanya, לְפִי דְּקַדֵּשׁ עַצְמְךָ בַּמּוּתָּר לָךְfor one must “sanctify himself in those matters that are permitted.” צָרִיךְ לְהַכְנִיס קְדוּשָּׁה בַּדְּבָרִים הַמּוּתָּרִיםThese matters must be invested with holiness,שֶׁיִּהְיֶ' בָּהֶם תַּכְלִית שֶׁל תּוֹרָה וּמִצְוֹת יִרְאַת שָׁמַיִם וּמִדּוֹת טוֹבוֹתso that they will be undertaken for reasons related to Torah, mitzvos, the fear of G‑d, or self-refinement.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: [email protected]

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]