CHABAD CHASSIDUS



|The Rebbes of Chabad Chassidus |Pages 2-3 |

|Chassidus Movement – Bridge between Heaven and Earth |4 |

|Tanya and Chumash |5-7 |

|Tanya and Shulchan Aruch |8 |

|Structure and Logic of Tanya |9 |

|Chai Elul |10 |

|Moshe is Yisrael and Yisrael is Moshe |11 |

|Four Cups of the Seder |12 |

|Previous Lubavitcher Rebbe |13 |

|Two Names – Two Paths of Service |14 |

|Non-Kosher Animals & Toys |15-18 |

|General Principals of Rashi |19-20 |

|The Needle and the Water |21-22 |

|Map of Hishtalshelus |23 |

|Hallel and the Time of Moshiach |24-25 |

|Unique Styles of Each Chabad Rebbe |26 |

by Rabbi Benyomin Hoffman

לע"נ חיה ב"ר אברהם ע"ה האפמאן

יארצייט כ' כסלו

In memory of:

Chaya bas Avrohom (Irene Hoffman)

Yahrzeit 20th of Kislev

THE REBBES OF CHABAD CHASSIDUS

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The Baal Shem Tov (lit., "Master of the Good Name"): R. Yisrael ben R. Eliezer (5458-5520), founder of Chassidism. Major concept is “The Master Plan of Creation - Unique Conception of Divine Providence.” Nothing that happens in our lives is mere coincidence or circumstance. We have reasons for what we do and there are reasons of which we are unaware, deeper patterns whose scope and purpose extend far beyond our individual lives.

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The Maggid of Mezritch (lit., "the preacher of Mezritch"): R. Dov Ber (d. 5532), disciple and successor of the Baal Shem Tov and mentor of the Alter Rebbe. One difference between the ways of the Baal Shem Tov and of the Maggid was that the Baal Shem Tov went on all sorts of journeys, while the Maggid stayed home. While the Maggid was Rebbe, Chassidus became widely known, even in distant places. Many average laymen had thus become devoted to Chassidus and used to make pilgrimages to Mezritch.

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The Alter Rebbe (lit., "the Old Rebbe": Yid.): R. Schneur Zalman of Liadi (5505-5572), also known as "the Rav" and as the Baal HaTanya; founder of the Chabad-Lubavitch trend within the Chassidic Movement; disciple and successor of the Maggid of Mezritch, and father of the Mitteler Rebbe. He defined the direction of his movement through his two most famous works the Tanya and the Shulchan Aruch HaRav. Major concept that the Torah and Mitzvoth, is itself "elevated" thereby from its earthly domain into the sphere of holiness, while at the same time serving as a vehicle to draw the Torah and Mitzvoth, from above downward, to those who read and understand this language.

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The Mitteler Rebbe (lit., "the Middle Rebbe": Yid.): R. Dov Ber Schneuri of Lubavitch (5533-5587), son and successor of the Alter Rebbe, and uncle and father-in-law of the Tzemach Tzedek. He was the first Rebbe to reside in the city of Lubavitch. He authored many works, which aimed to categorize and render accessible mystical pursuits, particularly the various states of meditation in prayer. His magnum opus Sha'ar HaYichud aims to systematically explain the concept of God's unity with the universe. The Mitteler Rebbe (binah) expanded Chassidus from the base provided by the Alter Rebbe (chochmah).

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The Tzemach Tzedek, R. Menachem Mendel Schneersohn (5549-5626), the third Lubavitcher Rebbe; known by the title of his Halachic responsa as nephew and son-in-law of the Mitteler Rebbe and father of the Rebbe Maharash. The Rebbe "Tzemach Tzedek" wrote more profusely than all the Rebbeim. He did not publish his books himself. In the Alter Rebbe's Likutei Torah, the Tzemach Tzedek added numerous comments and annotations, but he never released his own discourses and responsa to be printed.

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The Rebbe Maharash (acronym for Moreinu ("our master") HaRav Shmuel): R. Shmuel Schneersohn of Lubavitch (5594-5642), the fourth Lubavitcher Rebbe; youngest son of the Tzemach Tzedek and father of the Rebbe Rashab. He was politically active in defending Jewish interests against antisemitic elements in the Tsar’s government. Major innovation was the concept of "L'Chatchila Ariber". The approach of L'chatchila Ariber teaches that if we come upon an obstacle to a task we are involved in, or an obstacle to a mitzva or project or good deed which comes our way (or we pursue), we should overcome the obstacle in the most direct manner. The Rebbe Maharash explained that while some people propose that when confronted with an obstacle the best route is to go around, or under it -- and the Rebbe Maharash says: "And I say one has to go l'chatchila ariber [from the start, go over it]."

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The Rebbe Rashab (acronym for Rabbi Shalom Ber): R. Shalom Dov Ber Schneersohn of Lubavitch (5620-5680), the fifth Lubavitcher Rebbe; second son of the Rebbe Maharash and father of the Rebbe Rayatz. On the occasion of the fiftieth jubilee of the foundation of the Tomchei Temimim Yeshivah in Lubavitch, the Rebbe Rashab delivered the Maamar Heichaltzu. This keynote discourse, with its insistence on the essential brotherhood of all Jews, was presented as a foundation stone for the Yeshivah which was destined to educate and inspire generations of Lubavitcher chassidim toward the sublime ideal of Ahavas Yisrael. Known as the “Rambam” of Chassidus, his long essays on Chasidus (Ma'amorim) are studied in all Chabad yeshivas as central to a proper understanding of Chasidus.

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The Rebbe Rayatz (acronym for Rabbi Yosef Yitzchak; also known as der Frierdiker Rebbe "the Previous Rebbe": Yid): R. Yosef Yitzchak Schneersohn (5640-5710), the sixth Lubavitcher Rebbe; only son of the Rebbe Rashab, and father-in-law of the Rebbe. Following the tradition of his predecessors, he wrote lengthy complex ma'amorim, but also dedicated much time to more basic ma'amorim suitable for beginners. He kept a diary in which he recorded Chasidic stories he had heard; many excerpts of this diary have been published, and these are a major source of knowledge about both general Chasidic history as well as the Chabad story in particular. He was the first Lubavitcher Rebbe to visit and later settle in the United States. Immediately upon his arrival to settle in 1940, the Rebbe publicized that it was not done for his own safety; rather he had came to the United States with an important mission to fulfill in this free and blessed country. This mission was to make America a Torah center to continue in view of the ruined Jewish communities of Europe. The Rebbe’s entire life was based self-sacrifice for the Jewish people.

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The Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, known simply and lovingly as "The Rebbe," R. Menachem Mendel Schneerson (5664-5754), the seventh Lubavitcher Rebbe; eldest son of the saintly kabbalist, R. Levi Yitzchak, rav of Yekaterinoslav; fifth in direct paternal line from the Tzemach Tzedek; son-in-law of the Rebbe Rayatzh. He cast the warm glow of his sanctified existence, his Solomonic wisdom, his vision for a world perfected, and his sensitivity and love for humanity, over the lives of millions, to the farthest reaches of the world.

Educated by private tutor as a child, and then at the University of Berlin and the Sorbonne, the Rebbe exhibited an extraordinary breadth and depth of knowledge, was gifted in the sciences, and had a remarkable fluency in many languages. But it was in the Torah, the Talmud, in both the exoteric and esoteric realms of Torah and Judaism, that the Rebbe's erudition and brilliance provided fundamental and original insights to Jewish scholarship. Indeed, more than 200 major volumes of the Rebbe's prolific writing and discourses have already been published; more are on the way.

In all his talks, as well as in his innovative, worldwide mitzva campaigns, one discerns a unifying system which binds the physical to the spiritual, and empowers every individual to actualize their potential to impact their immediate surroundings, their community, and ultimately, the world, through their even small acts of kindness.

It is truly impossible to gauge the scope of this great leader of the entire Jewish nation. He never took a day off in 42 years of leadership. He rarely slept. He fasted most days while praying for the hundreds of thousands of people who beseeched him to intervene on their behalf. He also inspired us all with his incredible activism, devotion, foresight and leadership. He always saw what others did not and did what others saw not.

|בעל שם טוב נסת' תק"כ |15 years together |תורת חסידות הכללית |

| |בחינת מקיף |Initial Introduction of Chassidus |

| |Spiritual service | |

|מגיד | | |

|רבינו הזקן נולד תק"ה (קה"ת) | | |

|אדמו"ר הזקן נסת' תקע"ג |24 years together |חסידות חב"ד |

| |נמשך בכל חלק האדם | |

| |To enliven all 24 hours | |

|אדמו"ר האמצעי | | |

|צמח צדק נולד תקמ"ט | | |

15 YEARS THE 3 AVOS SHARED 2108-2123

| | | | | | | |

1900 1950 2000 2050 2100 2150 2200 2250

1948 AVROHOM 2123

2048 YITZCHOK 2228

2108 YAACOV 2255

15 years the Avos lived together they unified their approach in a spiritual level as well as living physically together

15 daily hours for Torah & Tefillah (9 hours for needs of the body)

כל הנשמה תהלל י"ה

24 hours a day, the Avos involved in thoughts of heavenly matters

24 verses in Tanach that Avrohom, Yitzchak, and Yaakov are listed in order

Nevertheless, the Avos could not join heaven & earth

The Magnum Opus of Chabad is a masterpiece called The Tanya, written 200 years ago by the first Chabad Rebbe, Rabbi Shneur Zalman. The Tanya is the תורה שבכתב (the written Torah) of Chassidus. In many ways it is compared to the standard traditions of the written Torah.

The Tanya is divided into 54 chapters (including the introduction). There is a tradition that Chassidim connect each chapter to one of the 54 Parshios of the Torah. The following is offered b’derech efshar, as a possible understanding of this concept.

|Possible Basis of Connection |TANYA |חומש |

|TANYA |חומש | | |

|Long Way, Short way |2 Stories of Creation |Introduction |בראשית |

|Animal Soul |Mankind Prior to the Jews |Chapter 1 |נח |

|G-dly Soul |First Jew |Chapter 2 |לך לך |

|10 powers |Sarah & Yitzchak |Chapter 3 |וירא |

|(mother & children) | | | |

|Three Garments |Hidden Miracles of Everyday Life |Chapter 4 |חיי שרה |

|Special Unity with G-d in Learning Torah |Dweller in Tents |Chapter 5 |תולדות |

| |(Yeshivah) | | |

|Understanding the Animal Soul |Dealing with Galus |Chapter 6 |ויצא |

|קליפת נוגה |Elevating the Environment |Chapter 7 |וישלח |

|Nature of evil |Battling the Darkness | | |

|K’lipas Nogah |(Eisav, Shechem) | | |

|3 levels of Tumeah |Descent into Egypt |Chapter 8 |וישב |

|Battle in the Small City |Yosef Rising to Power Maintaining His Essence |Chapter 9 |מקץ |

|2 levels in a Tzadik |Yehuda (Yaacov) vs. Yosef |Chapter 10 |ויגש |

|2 levels in a Rasha |Blessings and Curses |Chapter 11 |ויחי |

|Benoni |Dealing with Enslavement |Chapter 12 |שמות |

|Like a Rasha |Paroh’s Options |Chapter 13 |וארא |

|Every person can be a Benoni |Liberation to Become a “Free” Person |Chapter 14 |בא |

|2 levels in a Benoni |Mahn & the Oasis of Transformation |Chapter 15 |בשלח |

|Recognizing the Greatness of HaShem |Matan Torah |Chapter 16 |יתרו |

|Head Rules the Heart |Laws and Reasons |Chapter 17 |משפטים |

|Hidden Love and Mesiras Nefesh |Gifts (Types of Love) to the Mishkan |Chapter 18 |תרומה |

| |Beyond Expectations | | |

|Fear From Being Separated from HaShem |Building of the Mishkan |Chapter 19 |תצוה |

| |Finding the Missing Link | | |

|G-d’s Singular Unity |Jews Misunderstand Concept of Unity |Chapter 20 |כי תשא |

|Appearance of a Separate Existence |Keeping Focused |Chapter 21 |ויקהל |

|Selfness, Haughtiness, Idol Worship |Double Vision |Chapter 22 |פקודי |

|Torah & G-d are One |Lesson of the Small Aleph |Chapter 23 |ויקרא |

|Sin and Separation from G-d |Karbonos to Bring a Sinner Closer to G-d |Chapter 24 |צו |

|Revealing One’s Inner Powers |Inner service in the Mishkan |Chapter 25 |שמיני |

| |Baby Steps, Adult Thinking | | |

|Despair in Earthly Matters and Heavenly Matters |Lashon HaRa |Chapter 26 |תזריע |

|Don’t Worry from Thoughts of Sin |Actions are Important |Chapter 27 |מצורע |

| |More Than Skin Deep | | |

|Removing Disturbing Thoughts in Time of Service |Proper Intention While Entering Holy of Holies |Chapter 28 |אחרי מות |

|Dullness of the heart |Aspire don’t retire |Chapter 29 |קדושים |

|Humbleness |Making Room in Our Hearts for G-d |Chapter 30 |אמר |

|Distinction Between Bitterness and Sadness |More Than Love |Chapter 31 |בהר |

|Ahavas Yisrael |Harmony in Life |Chapter 32 |בחקתי |

|Happiness in G-dly Purpose |Traveling in the “Desert” of Life |Chapter 33 |במדבר |

|Happiness of the Soul Crying of the Body |Nesiim – Challenges of the Leaders |Chapter 34 |נשא |

|Merit of Action |Lighting the “Lamps” |Chapter 35 |בהעלותך |

|G-d Desires this Lowly World |Spies Desired to be Removed from This World |Chapter 36 |שלח |

|Fixing the World Through Doing a Mitzvah |Stop Arguing, for G-d’s Sake |Chapter 37 |קרח |

|Deed and Intent |Secrets of the Red Heifer |Chapter 38 |חקת |

|Body and Soul | | | |

|Levels of Intention |Bilaam Attempted to Curse But Ended Up Blessing |Chapter 39 |בלק |

|Wings of a Mitzvah – |Pinchas’ Action |Chapter 40 |פינחס |

|Love and Fear | | | |

|Love and Fear of HaShem |Spiritual Battles Against the Forces of Darkness |Chapter 41 |מטות |

|Is Fear a Little Thing? |Road Sign to Messianic Consciousness |Chapter 42 |מסעי |

|2 Levels in Fear and Love of HaShem |Mishneh Torah |Chapter 43 |דברים |

|Additional Levels of Love of HaShem |Shema Yisrael |Chapter 44 |ואתחנן |

| |Two Paragraphs | | |

|Mercy on the Soul |Heel of Life |Chapter 45 |עקב |

|Love is Like the Reflection in the Water – Face to |Set Before Us Choice of Good and Bad |Chapter 46 |ראה |

|Face | | | |

|Daily Leaving of Egypt |Cities of Refugee/Egla Arufah |Chapter 47 |שופטים |

|G-d Contracted His Infinite Light Through Tzimtzum |Going to War |Chapter 48 |כי תצא |

|in Order to Create This World |Battle with One’s Inclination | | |

|Additional on Reflection of a Face in the Water |The Secrets of the Altar of Joy |Chapter 49 |כי תבוא |

|Love (Gold) Thirst to Cling to HaShem |All Standing Together to Do G-d’s Will |Chapter 50 |נצבים |

| |Key to Choosing Life | | |

|Holy of Holies |Complete in actions |Chapter 51 |וילך |

|Revelation of G-d’s Presence in Torah |Song of Moshe |Chapter 52 |האזינו |

| |Hear the Music of Moshiach | | |

|G-dly Soul Receives Fully When the Animal Soul |Complete Blessing |Chapter 53 |זאת הברכה |

|Fulfills Mitzvos | | | |

The Previous Lubavitcher Rebbe once stated (Sefer HaSichos 5701, 142ff) that the four parts of Tanya correspond to the four sections of the Shulchan Aruch. The Previous Rebbe gives a short explanation of the connection between the revealed basic work of Chassidus and the revealed basic law book of Judaism.

TANYA

Rabbi Yosef Posner

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For more see

| |

|Parshas Ki Savo – Chai Elul |

| |

|Chai Elulחי אלול |

|Shared birthday of the Baal Shem Tov and of the Baal HaTanya |

|Beginning of the 12-day period prior to Rosh HaShana |

|Usually occurs within the week of Parshas Ki Savo |

| |

|Time Mitzvah of First Fruits Began |הודאה |Type of Service |ח"י אלול |

| |Thankfulness | | |

|(Sifri) |Upon waking |Pure faith |בעל שם טוב |

|Immediately upon entering the Land מיד |מודה אני | |Increase of faith עבודה כללית |

|(Gemara) |At the conclusion of one’s prayers |Intellectual contemplation |אדמו"ר הזקן |

|After the conquest and division of the |אך צדיקים יודו לשמך | |Chabad – primacy of the |

|entire Land; | | |intellect |

|14 years after entering | | |עבודת פרטית |

לקוטי שיחות חלק לד

CONCEPTS OF FOUR AT THE SEDER

|FOUR CUPS OF THE SEDER (קידוש, הגדה, ברכת המזון, נרצה) |

|לפי סדר תורה (הגדה) מעלת התורה |

| ולקחתי |וגאלתי |והצלתי |והוצאתי | ד' לשונות |

|שאינו יודע לשאול |תם |רשע |חכם |ד' בנים |

|ורדפהו |בקש שלום |ועשה טוב |סור מרע |ד' תשובה |

| לפי סדר שו"ע אדה"ז (הרב) המעשה הוא העיקר |

|והצלתי |ולקחתי |וגאלתי |והוצאתי |ד' לשונות |

|רשע |

|1st Era |Russia |סכנת נפשות בפועל ממש |

|2nd Era |Lithuania & Poland |ויקנאו בו אחיו |

|3rd Era |United States |אמעריקא איז נישט אנדערש |

ג' תמוז reflects the Previous Rebbe’s continuing efforts on behalf of the Jewish people, even many times at risk to his own life לקוטי שיחות כרך כח

Yud-Bais Tamuz reveals the avodah of mesiras nefesh in actual deed לקוטי שיחות כרך ח'

Yud-Bais Tamuz is a geulah not just for an individual but for all of Yisrael לקוטי שיחות כרך ח'

The Previous Rebbe took responsibility to maintain Torah for Jews in Russia לקוטי שיחות כרך יח

Moshe, a true leader, prioritizes the needs of the people before his own concerns, remaining strong; similarly the Previous Rebbe showed strength in the face of adversity לקוטי שיחות כרך יח

Sometimes one must act and not enter into arguments; the Previous Rebbe acted with Mesiras Nefesh when required

לקוטי שיחות כרך יח

|TWO NAMES: |

|YAACOV AND YISROEL |

|TWO PATHS OF DIVINE SERVICE |

|Weekday activities to refine the world by toil and labor |During the week Jews practice “deception” of eating for sake of |

| |Heaven |

|Not involved in struggle with forces opposed to holiness, but |ולא ראה עמל בישראל |

|going from strength to strength |במדבר כא:כג |

לקוטי שיחות חלק ג'

Question & Answer With Rabbi Yehoishophot Oliver

Non-Kosher Animals and Toys

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A Simple Jew asks:

We've all heard that the Lubavitcher Rebbe said that children should not play with toy versions of non-kosher animals and yet we see different people doing different things. What did the Rebbe actually say?

Rabbi Yehoishophot Oliver answers (paraphrased):

Let’s look at this in context. First of all, the Lubavitcher Rebbe, consistently speaks about the tremendous importance of providing Jewish children with a full and uncompromised chinuch (education). This is because their entire future, and thus the future of the entire Jewish people, depends upon the education of children being consistent with the Torah.

In relation to this, the Rebbe regularly emphasizes the need to protect a child from even the smallest detrimental influence, since it may adversely affect his entire future. Along these lines, the Rebbe emphasized in particular the need for maintaining the purity of very small children. In particular, the Rebbe initiated the suggestion that a Shir Lamaalos be hung in the room when a baby is first born, and asked that this be widely publicized.

The Rebbe also suggests (Hisva’aduyos 5747, Vol. 2, pp. 648-649) that since the very presence of holy books in a room has a powerful impact, a Jewish child’s personal room should be a “house filled with holy books” (Midrash Tanchuma, Korach 2). This means that just as the main thing in a Jewish home should be the holy books, and all other things should be secondary, this should be felt in the child’s personal room. Thus, the child’s room should contain at least a Chumash, a Siddur, and a Haggadah Shel Pesach. It would be even better for it to contain a Tehillim and a Tzedakah pushkeh (charity box). Elsewhere the Rebbe added that each child should also own a personal Tanya (Sefer HaSichos 5752, p. 360).

This brings us to the matter you raised—the caution to ensure that a child not view images of non-kosher animals. The Yiddish version of the Rebbe’s words on this topic, which the Rebbe edited, can be found in Likkutei Sichos, Vol. 25, pp. 309, 310, 311. The Hebrew version, which is a direct translation of the Yiddish, can be found in Hisva’aduyos 5744, Vol. 2, pp. 487, 488, 489, 490. An English adaptation can be read in English online www,essays/15.htm.

The Rebbe starts the sicha by pointing out that much Jewish literature, both for adults and children, contains illustrations of animals. The Rebbe points out that it would be proper for all such literature to make a point of only using illustrations of kosher animals, birds, and fish, for “A Jew, and especially a Jewish child, should be accustomed to pure things only ... we should strive that a Jew, and especially a Jewish child, should only come across and look at pure things.”

In the footnotes there, the Rebbe cites sources concerning the importance of only seeing images of kosher things. I will quote from these sources briefly, and explain the novelty of each source as I understand it:

The first source I present discusses the positive effect of gazing at holy images:

When a person visualizes a holy image in his mind, the holy image that he imagines in his mind will make his mind complete. ... Rebbi Abba would visualize the image of Rebbi Shimon before him, and through this he would attain great understanding. ... So did our teacher, the Arizal, write—that when one finds difficulty in grasping a Torah subject, he should imagine the form of his teacher, and this will aid him in grasping the concept. (Rabbi Chaim Yosef Dovid Azulai, the Chido, Midbar Kideimos, sec. tziur.) The idea that visualizing a Tzaddik mentally will have a powerful effect on the person introduces the idea that even a mere image of another thing can exert a powerful spiritual impact.

The Rebbe then cites Rabbi Reuven Margoliyos, who in Toldos Adam, pp. 4, 5, 6, discusses at length the tremendous spiritual benefit of gazing at the face of one’s teacher. He quotes the above statement of the Chido, and based on it and many other sources, Rabbi Margoliyos asserts that one can also fulfill this dictum through gazing at the picture of one’s teacher.

He then adds: From this the opposite develops with respect to the image of a wicked man, at which one should not gaze (Megillah 28a), since this produces wicked character traits [in the personality of the one who gazes]. See Sanhedrin 39b, and in Rashi on ibid. 96[b]: “His [Nevuchadnetzar’s] portrait was engraved on his [Nevuzaradan’s] chariot.”

In any case, we have established that holy images have a tremendous power to sensitize a Jew to holiness, while unholy, impure images, have the opposite impact, may Hashem save us. These sources also demonstrate that a detrimental spiritual effect extends to representations of the original thing.

Now let us see how this extends to the non-kosher animals in particular: ... You should know that every sin has a cause that brings one to it indirectly. There is also an indirect cause that brings one to gaze upon forbidden women. The first cause is gazing at impure things, until one’s eye is satiated with his gazing.

It is true that one has permission to see unusual creatures brought from distant countries, and for this our sages established the blessing, “Blessed is the One Who makes unusual creatures.” Nevertheless, one should not satisfy his eyes in gazing at them, and should only look at them in a cursory manner [derech aray]. For one’s eyesight perceives via four colors that correspond to the divine Name of Havayeh [which contains four letters], and if the person sees impure creatures, he elicits a spirit of impurity, which hovers over him in this aspect. This then causes him to gaze at something even worse that brings the person to stumble [in sin]. ...

Therefore our sages, of blessed memory, also said that it is forbidden to gaze upon the countenance of a wicked person (Megillah 28a). Rather, one should accustom one’s eyes to gaze at holy things, and in this way he draws holiness upon himself, and brings great illumination to the four colors within his eyes. ... (Rabbi Tzvi Hirsch Kaidanover, Kav HaYashar, ch. 2, 1-2.) Kav HaYashar states this idea unequivocally: Simply staring at a forbidden object contaminates the soul.

Several other points deserve to be made in light of this quote.

1. We see that a dispensation is given for one who wishes to look at exotic non-kosher animals for the purpose of marveling at Hashem’s creation, along the lines of King David’s exclamations: “How numerous is Your handiwork, G–d!” (Tehillim 104:24) and “How great is Your handiwork, G–d!” (ibid., 92:6). In the sicha, the Rebbe quotes Kav HaYashar and says that therefore it is acceptable to go to a zoo. Later in the sicha the Rebbe refers to the section entitled “The Gate of Analysis” (Shaar Habechina) in the mussar classic “Duties of the Heart” (Chovos Halevavos). This section discusses at great length the importance of recognizing Hashem’s greatness through the wonders of nature.

2. Likewise, the Rebbe considers it acceptable to allow children to look at books that contain images of exotic animals and the like, if one’s stated purpose is to bring them to recognize Hashem’s greatness more profoundly. Thus, “Talks and Tales,” a publication that the Rebbe organized for children, included a section called “In Nature’s Wonderland,” which displayed images of exotic non-kosher animals.

3. It appears clear from the way the Kav HaYashar explains his statement that the exceptions to the rule, i.e., the situations in which it is legitimate for one to see impure images, or to allow one’s children to see them (more of which will be discussed below), come with two stipulations. These are: a. One should only look at such images from time to time, not regularly; b. even when one looks at the impure image, one should not gaze upon it, but just look at it quickly and move on.

4. It seems clear from the way that this practice is explained that it is derived from the more general concept of “Sanctify yourself in that which is permitted to you” (kadesh atzmecha b’mutar lach) (Yevamos 30a; Sifri, Re’ei, sec. 104). This is the idea that indulgence in permitted pleasures leads one to indulge in forbidden pleasures. In the Rebbe Rashab’s Kuntres Uma’ayan (p. 66), he explains how the evil inclination brings a Jew to sin, based on the rabbinic statement: “Such is the craft of the evil inclination. Today he tells a person ‘Do this.’ Tomorrow he tells him, ‘Do that.’ Until he tells him, ‘Go and worship idols,’ and the person goes and worships them (Shabbos 105b).” Kuntres Uma’ayan explains: First the evil inclination makes the person coarse and desensitized to holiness by enticing him to indulge in permitted pleasures repeatedly. This makes the person’s desires so coarse and brazen that he craves forbidden pleasures, and then the temptation is so great that he gives in to it. That statement was written in a general way. However, Kav HaYashar applies this principle to the faculty of sight in general, and gazing at forbidden objects in particular. The more we do it, the coarser our faculty of sight becomes, until one’s desire for inappropriate sights can become so strong that one is tempted to gaze at forbidden things.

It is noteworthy that that this idea of sanctifying one’s sight extends to gazing at anything that is disgusting): One’s eyes should not gaze at anything disgusting at all. (Rabbi Avraham Azulai, Chessed L’Avraham, Breichas Avraham, sec. 18.) In this vein, I was once told that one should not look at one’s feces and urine.

5. It should be noted that when one studies the sources provided in the sicha, one sees that this practice applies to any image that is impure, and it seems clear to me that that is the Rebbe’s message. The Rebbe apparently chooses to focus on images of impure animals since they are more prevalent (“dibru chachomim be’hoveh”).

6. This brings us to another point that should be abundantly clear already, but since some people may need to hear it, it deserves to be stated unequivocally.

The purpose of ensuring that children avoid looking at non-kosher animals is to keep them pure so that they will be sensitive to holiness. Once they are sensitive to this, they will certainly stay far away from any forbidden gazing. However, this custom can’t exist in a vacuum. It makes no sense to forbid one’s children from having teddy bears while allowing them to watch television. Almost every show on television contains immodest imagery whose negative impact is infinitely worse than that of teddy bears, even for little children who are yet to learn about “the birds and the bees” and thus do not understand what they are viewing. Even the news regularly contains images of the faces of wicked people, which would also seem to be far more detrimental than seeing a teddy bear. The same goes for the harmful effect of images in newspapers.

In any case, gazing at forbidden animals is spiritually harmful, and we have also seen that gazing at representations of negative images is detrimental. It follows, therefore, that gazing at representations of forbidden animals will also have a negative effect.

The Rebbe then carries this a step further by explaining that the need to ensure a totally pure environment is all the more strong in childhood, according to the verse, “Teach the boy according to his way, and even when he becomes old, he will not depart from it” (Mishlei 22:6). In this context, this verse is telling us that the key to growing into an adult with pure, holy desires and goals is for the parents to accustom him as a child to pure influences.

In other words, the Rebbe is saying that caution in this regard is especially necessary for little children. The message in the sicha is not meant only for little children, as some people imagine. Therefore, the Rebbe began by mentioning: “A Jew, and especially a Jewish child, should be accustomed to pure things only.” Indeed, there is an extra emphasis on children, for they are far more susceptible to influence. However, everyone is affected by what they see. Older children and adults should also avoid viewing images of non-kosher animals unnecessarily, because everything that one sees affects the person. It does not become “okay” to unnecessarily view a non-kosher image when one becomes older.

As for the images of an lion or an eagle found on many an paroches, or on the covering of a Sefer Torah, the Rebbe explains that this display is necessary in order for these animals remind one of the need to pray to Hashem and serve him in a way “strong like a lion,” and so on, as discussed in the beginning of Shulchan Aruch Orach Chaim. Another possible answer is that these animals remind one of Yechezkel’s vision of a heavenly chariot.

Likewise, the Rebbe explains that the reason that some of the tribes had images of non-kosher animals emblazoned on their flags (Bamidbar Rabba 2:7) was that each image was connected with the qualities of the tribe; thus, each tribe needed to be represented by the image of a particular animal (e.g., a snake).

Likewise, when there is a clear need for a non-kosher animal, it is acceptable. Obviously in the old country, when the most practical means of transport was by horse, it was completely acceptable to own a horse. Likewise, people would use cats to keep away mice.

A source in Halacha for the caution not to gaze at non-kosher animals (in addition to the above-quoted sources) is from Shulchan Aruch (Yoreh Dei’ah, end sec. 198), which rules: “Women should be careful when they leave immersion ... that they not encounter something impure. If they do encounter such things (such as a dog or a donkey—commentary of the Shach), if she is a G–d-fearing woman, she should immerse herself again.”

Extra appreciation of the need to refrain from viewing impure images unnecessarily can be gleaned from the Rebbe Rashab’s Kuntres HoAvodah pp. 11-12-13). There the Rebbe Rashab explains at length that true fear of sin does consists not only of refraining from looking at forbidden sights, but of not allowing one’s senses to be indiscriminately open:

It should be clarified that like most of the Rebbe’s campaigns, this idea is not the Rebbe’s chiddush (novelty) at all. The Rebbe methodically cites a list of classical sources for this practice.

Moreover, this campaign is different from the Rebbe’s other campaigns in that most of the campaigns were directed to not-yet-frum Jews, with the goal of slowly but surely bringing them to adopt Mitzvah observance. In contrast, this campaign appears to be relevant only to those in a frum home, for if one is not yet frum, a teddy bear is the least of his concerns.

However, one should remember that as important as it is, this custom is a chumra (stringency); and not a strict obligation. As with any chumra, one needs to keep in mind that one should fulfill it in a positive, joyful manner, and that there may be some legitimate exceptions to the rule (in addition to the exceptions listed above), or cases in which it is appropriate to be lenient. If joy or discernment are lacking, “the loss outweighs the benefit.”

The Rebbe concludes the sicha by explaining that in the current period, which is immediately before the arrival of Moshiach it is all the more necessary to be particular to only see kosher and holy images, for we are now preparing ourselves for the future redemption, of which it is written, “I [Hashem] will remove the spirit of impurity form the world” (Zechariah) 13:2).

The Rebbe realizes that this practice may entail inconvenience, but he is telling us that the benefit of making this change vastly outweighs the loss. Like a doctor telling us that for our own health, we need to refrain from certain foods, the Rebbe is telling us that for our spiritual health, we need to avoid impure sights. Moreover, he is merely echoing the timeless words of doctors of old. Let’s heed his call.

General Principles of Rashi

At every farbrengen held on a Shabbos throughout the 24 years from the passing of his mother early in the year 5725 (1964) until the passing of his wife in the year 5748 (1988), the Lubavitcher Rebbe would expound a particular comment of Rashi. These are general principles gained from those sichos.

1. Rashi’s objective is to explain only the simple basic meaning of a verse, its פשט. To this end Rashi clarifies any issues that arise in understanding the basic meaning of the verse.

2. “Simple” is defined by the understanding of a novice student who already possesses a basic knowledge of Hebrew. This type of student is referred to as “ben chamesh lemikra” (a five-year old for the study of the Torah) regardless of age.

3. Rashi interprets according to the פשט even if the interpretation does not coincide with halacha.

4. Rashi generally does not state the problem (since it is self-evident) and just provides the solution.

5. When Rashi does not comment, we can surmise that according to the פשט the explanation is simple and Rashi doesn’t need to tell us.

6. Every word quoted in the דבור המתחיל is needed for the explanation, or is supportive of Rashi’s interpretation.

7. Every word of Rashi is chosen and precise with nothing extra.

8. Rashi provides more than one explanation when none of the explanations are sufficient by itself to resolve the difficulty in understanding the פשט. However, the first explanation fits the best.

9. Rashi only explains after encountering an apparent textual contradiction and not before encountering the pasuk.

10. When Rashi quotes a Medrash without an introduction, then the Medrash is essential to the פשט even if Rashi alters the wording of the Medrash.

11. Although Rashi maintains that the Torah’s sections are not always arranged in historical order; this is only applied when there is no other alternative.

12. Rashi only quotes the names of Rabbis when their name (or personality) assists in understanding the subject.

13. Rashi uses the term בלע"ז to refer to words in old French, the language of the country where Rashi lived. Translation into Old French was used by Rashi when a literal world or context of a phrase will not suffice to clarify for the novice student.

14. Occasionally Rashi requires alternative form of text understanding (such as רמז, דרוש, סוד) that according to the פשט a verse is alluding to some other material.

15. Shaloh haKodesh writes that “with each and every word of Rashi there are profound ideas.” Analysis of Rashi’s commentary uncovers deep concepts in other areas (such as halacha).

On the surface, Rashi appears to have been successful simply because he took so many classic texts and rendered them accessible to a broad readership. As Jews, however, we have always been taught to perceive success in the broader context of Divine assistance and approval. As Moses warned the Jewish people before entering the Land of Israel, “You will say in your heart, ‘My own ability and the strength of my own hand has accumulated this wealth for me!” Then you must remember G-d, your G-d, for it is He who gives you the ability to make wealth” (Devarim 5,17). Rashi’s unparalleled success was, therefore, clearly a sign of Divine approval, of both his work and the refinement of his character.

General Principles of Rashi

Examples

Every word of Rashi is chosen and precise with nothing extra.

שמות כ, כב וְאִם־מִזְבַּח אֲבָנִים תַּעֲשֶׂה־לִּי לֹא־תִבְנֶה אֶתְהֶן גָּזִית כִּי חַרְבְּךָ הֵנַפְתָּ עָלֶיהָ וַתְּחַלְלֶהָ: כג וְלֹא־תַעֲלֶה בְמַעֲלֹת עַל־מִזְבְּחִי אֲשֶׁר לֹא־תִגָּלֶה עֶרְוָתְךָ עָלָיו:

רש"י וְאִם מִזְבַּח אֲבָנִים. רַבִּי יִשְׁמָעֵאל אוֹמֵר, כָּל ”אִם“ ”וְאִם“ שֶׁבַּתּוֹרָה רְשׁוּת חוּץ מִג'.

Generally this language indicates all places that the word אם occurs then the matter is permissible.

However, the Lubavitcher Rebbe says that every word of Rashi is chosen and precise with nothing extra. The wordsואם appears to be extra and not needed. However, Rashi is precise and adds the extra word to indicate that in any place that the word אם or the word ואם occurs then the matter is permission (including the appearance of ואם).

Rashi only quotes the names of Rabbis when their name (or personality) assists in understanding the subject.

שמות כב, כד אִם־כֶּסֶף ׀ תַּלְוֶה אֶת־עַמִּי אֶת־הֶעָנִי עִמָּךְ לֹא־תִהְיֶה לוֹ כְּנֹשֶׁה לֹא־תְשִׂימוּן עָלָיו נֶשֶׁךְ:

רש"י אִם כֶּסֶף תַּלְוֶה אֶת עַמִּי. רַבִּי יִשְׁמָעֵאל אוֹמֵר, כָּל ”אִם“ וְ“אִם“ שֶׁבַּתּוֹרָה רְשׁוּת חוּץ מִשְּׁלֹשָׁה. וְזֶה אֶחָד מֵהֶן

The word אם usual usage is “permissible” or “conditional”, but in 3 places it is a language of “when” (obligation). Why does Rashi mention Rabbi Yishmael by name? According to the Rebbe mention of his name adds to the understanding of Rashi.

Rabbi Yishmael was a Kohen. Cohen represents the level of Tzadik, who is in total control. Thus, in place where one can go either way, one can go to the permissible side since can overcome a possible negative.

Rabbi Akiva (disagrees with Rabbi Yishmael in the Gemara) descended from converts. He represents the Baalei Teshuvah who need to be careful & on guard all the time in this world. He represents that opinion that one should go immediately to the obligation side to overcome his natural tendency.

Translation into Old French was used by Rashi when a literal world or context of a phrase will not suffice to clarify for the novice student.

שמות כה, יח וְעָשִׂיתָ שְׁנַיִם כְּרֻבִים זָהָב מִקְשָׁה תַּעֲשֶׂה אֹתָם מִשְּׁנֵי קְצוֹת הַכַּפֹּרֶת:

רש"י  מִקְשָׁה. בַּטֶדִי"ץ בְּלַעַ"ז (רקוע, מרוקע). כְּמוֹ ”דָּא לְדָא נָקְשָׁן“

In modern French, it is translated as battu “beaten.” The English words “bat” “batter” and “beat” are all related to this word. Phrase cited by Rashi is Daniel 5,6 indicates that מִקְשה denotes “knocking.” This signifies that the cheruvin are shaped by striking the form with a hammer to make the shape.

Occasionally Rashi requires alternative form of text understanding (such as רמז, דרוש, סוד) that according to the פשט a verse is alluding to some other material.

שמות לב, ד וַיִּקַּח מִיָּדָם וַיָּצַר אֹתוֹ בַּחֶרֶט וַיַּעֲשֵׂהוּ עֵגֶל מַסֵּכָה וַיֹּאמְרוּ אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם:

רש"י מַסֵּכָה. לְשׁוֹן מַתֶּכֶת. דָּבָר אַחֵר, קכ"ה קַנְטְרִין זָהָב הָיוּ בוֹ כְּגִימַטְרִיָּא שֶׁל מַסֵּכָה

Although Rashi seldom uses Gematria in his commentary, he uses it her to explain why the Torah had to tell us that the calf was מסכה, which Rashi translates as “metal.” We already know that the calf was made of gold so what does this word add to the פשט? Therefore, the word must have another interpretation, namely, the weight of the calf.

THE NEEDLE AND THE WATER

EXPLANATION OF THE LAST MISHNEH TRADITIONALLY RECITED DAILY FOR A DECEASED

No. 179 This letter was addressed to R. Chanoch Hendel Havlin, one of the members of the Lubavitch community in Jerusalem. B"H, 23 Teves, 5705, Brooklyn

Greetings and blessings,

I did not respond to your letter - and other letters - for a considerable time because of the tragedy that occurred to me with the passing of my revered father, hakam.

It is possible [to offer] (with the addition of sources,) [the following explanation] which I heard from my revered father, hakam, for the mishnah (Mikvaos, the conclusion of ch. 7):[159] "[When] a needle is placed on the steps [leading to a mikveh] in a cave, [if] one moves the water back and forth, when the wave passes over it, it is pure."

The soul is given many names, [for] it is referred to according to its deeds. [Thus it can be referred to as a needle.] For the fundamental purpose of its descent is to connect the lowest levels with the highest levels (for that reason, the creation of man's body differed [from that of all the other animals], as explained in Chassidus, in the maamar entitled Lehavin Inyan HaTaam... in Torah Or, and in other sources). This is achieved by the needle which sews and connects, [making it possible] for there to be a revelation on the lower planes like that of the higher planes. (See Likkutei Torah, the conclusion of the maamar entitled VaYikach Korach.)

How is it possible to attain this level, a rung higher than one's level before descending to this world? Through immersing oneself in "the many waters," [an analogy for] the many difficulties of the era of exile (as explained in the maamar entitled Mayim Rabbim in Torah Or, Parshas Noach, in Likkutei Torah to Three Parshiyos, and other sources).

Although this is a great descent - to a deep pit - a "cave," it is for the sake of an ascent, "the steps in a cave." The manner in which [the soul] is immersed is that the water is "mov[ing] back and forth," i.e., [an approach of both] ratzu and shuv. [Implied is that the person] is not maintained by only one support[160] in his Divine service of the Torah and its mitzvos or in worldly matters. This[161] is a sign that he is not subjugated to the natural tendency of his body (in a manner similar to the explanations given in Torah Or, the explanation to the maamar entitled Mayim Rabbim, Parshas Toldos, sec. 4; see also Rambam, Mishneh Torah, Hilchos Deos, chs. 1-2, and commentaries).

"When the wave passes over it" (recalling the verse:[162] "All of Your breakers and waves passed over me"; see also Yevamos 121a[163]), "it is pure." See the explanation of the great level of purity in Likkutei Torah, the maamar entitled Havayah Li B'Ozrai, sec. 5, which states: "And the soul is also connected to this level."

It is possible to explain that this applies in particular to those who were exiled[164] within the exile itself,[165] and were thus "stricken twofold,"[166] in light of our Sages' statement (Bereishis Rabbah 44:21) that Avraham chose [exile among] the nations [as an agent for his descendants' atonement]. As a reward, they will receive twofold comfort (as explained in the conclusion of sec. 3 of the maamar entitled Sos Osis and the maamarim entitled Nachamu of 5669, 5670, and 5672).

With the blessing "Immediately to teshuvah; immediately to Redemption,"

Rabbi Menachem Schneerson, Executive Director

159. [As stated in Siddur Tehillat HaShem, the recitation of this chapter of Mishnayos is uniquely effective in elevating the soul of the departed. Hence it is customary to recite it after every prayer service.]

160. [I.e., emotional thrust.]

161. [The fact that one carries out the two opposite thrusts of ratzu and shuv.]

162. [Yonah 2:4; Tehillim 42:5.]

163. [Which relates how Rabbi Akiva was saved despite being shipwrecked at sea, because he ducked his head whenever the waves passed over him.]

164. [The Rebbe notes that the Hebrew for exile golah shares the same root as gal, "wave."]

165. [With this, the Rebbe appears to be referring to his father who died after being exiled to Alma Atta, Kazakstan.] 166. [Cf. Yeshayahu 40:2.]

“The Turbulent Journey of A Soul” by Rabbi YY Jacobson video/view/27

KADDISH – A Synopsis

The recitation of Kaddish is the holiest components of our prayer service. The holiness of the Kaddish surpasses that of every Kedusha in the prayer services. No fewer than seven Kaddeishim should be recited every day (the rest are customary), according to the verse “Seven times a day do I praise You” (Tehillim 119, 16). It is Chabad practice to recite 18 Kaddeishim daily. There are halachos governing one’s response to hearing the recitation of the Kaddish as well as the appropriate way to recite the Kaddish.

The person hearing Kaddish:

1. Every individual should make a point of responding to at least 10 Kaddeishim every day.

2. 10 adult men are required for the recitation of Kaddish. Therefore, one is permitted to leave the minyan only if 10 men will remain present.

3. It is sinful for one to depart when someone is saying Kaddish.

4. One should give care when responding to Kaddish. It is more of mitzvah to response to Kaddish than to respond to Kedusha. The mitzvah of Kaddish is to hear the “Yisgadal ...” and to answer “Amen, yehei shmei rabba ...” to that statement. One must listen in order to focus on the phrase to which one is responding. The response should be in a loud voice, for this voice shatters all the accusing forces and nullifies all the harsh decrees. Nevertheless, one should not respond too loudly lest people make light of the matter.

5. People who converse during the recitation of Kaddish should be rebuked, even if ten other congregants are paying attention.

[pic]



On the days where Hallel is not complete, portions of Psalms 115 and 116 are omitted.

Why these particular omissions? What is the lesson being taught?

Based on לקוטי שיחות חלק י, פרשת תולדות, specifically note 31 and the addendum, I am proposing a possible answer.

The Rebbe כ"ק אדמו"ר זי"ע, brings the concept that two sets of counts exist for the total פרקים בספר תהלים. The standard set of Tehilim has 150 chapters. Whereas, the Rebbe cites several other sources (ירושלמי, מס' סופרים, מדרש תהלים) which have a total Chapter count of 147.

Further, the Rebbe cites בבלי ברכות ט: that the Gemara considers Chapter 1 (אשרי האיש) and Chapter 2 (למה רגשו גוים) of Tehilim are considered as if one unified chapter sharing one theme.

An additional problem is the conclusion of (the standard) Chapter 72, כלו תפילות דוד. The custom is to say one’s chapter by the year one now lives. (For example, in the first year of one’s life the chapter is #1, the 11st chapter is read beginning with the day of one’s 10th birthday.) Thus, the 71st chapter is recited beginning with one’s 70th birthday. Thus, the indication in the conclusion of standard 72nd Chapter is that it can be considered the 71st Chapter of Tehilim, since Dovid HaMelech lived 70 years.

The Rebbe proposes an understanding to the seeming contradiction in the two counts of the number of chapters of Tehilim. The distinction depends on the time period (דורות שונים) involved. In the standard period of time (when the Jews are in a state of not doing the Will of G-d אינו עושים רצונו של מקום) then, the first two chapters are separated and there are 150 total chapters in Tehilim.

However, in certain time periods (such as the generation of King Dovid and the generation of Moshiach) when the Jews do the Will of G-d (עושים רצונו של מקום), then Tehilim becomes a completed version (בשלימות) containing “only” 147 chapters.

The completed version of Tehilim has two additional combinations of chapters (in addition to the combination of Chapters 1 and 2) in order to make the new total of 147. The Rebbe states that when the Jews do the Will of G-d (עושים רצונו של מקום), then לו לנו (Chapter 115) is not a separate Chapter, but a continuation of the Chapter 114 (בצאת ממצרים) and should then be read as "לנו". (ראה מנחת שי בהקדמת פי' לתהלים)

Similarly, when the Jews are doing the Will of G-d, then הללו גו' כי גבר (Chapter 117) becomes combined as the completion of Chapter 116 (יהושיע (באופן אפשר) גבר עלינו חסדו).

|תהלים |קאפיטעל (פרק) |Standard |ירושלמי מס' סופרים |

| | | |מדרש תהלים |

| |#1, #2 |Counted as two |Counted as one |

| |כלו תפלות דוד |72nd |71st |

| | | |(70 years of King Dovid) |

| |#114, #115 |Counted as two |Counted as one |

| |#116, #117 |Counted as two |Counted as one |

| |Reason |When not fully doing the Will |When doing the Will of G-d |

| | |of G-d |Time of King Dovid and of Moshiach |

| |Total |150 |147 |

נראה לי My possible conclusion:

Hallel is considered significant in פסחים קיח since this portion of Hallel includes the five basic items to Judaism:

יציאת מצרים – מרומז ב"צאת ישראל ממצרים" (קי"ד, א)

קריעת ים סוף – מרומז ב"הים ראה וינס" (קי"ד, ג)

מתן תורה – מרומז ב"ההרים רקדו כאילים" (קי"ד, ו)

תחיית המתים – מרומז ב"אתהלך לפני ה'" (קט"ז, ט)

חבלו של משיח – מרומז ב"לא לנו ב' לא לנו" (קט"ו, א)

The three verses cited for the first three items (those that already have occurred) are found in Psalms 113 and 114.

The verse cited for the fourth item, תחית המתים. Please note that this verse is part of the second omitted portion in the incomplete Hallel.

The verse cited for the fifth item, חבלו של משיח, which is part of the first omitted portion of the incomplete Hallel.

According to the explanation above of the Rebbe, King Dovid “built-in the dual properties of Tehilim” to reflect the different time periods of the Jews in their relationship to G-d: a completed period and a non-completed period. I propose that similarly Hallel (a key part of Tehilim) reflects this duality in our potential relationship to G-d.

In certain time periods we recognize the full potential of the relationship and recite a complete Hallel, including the two omitted paragraphs and including the verses referring to all five basic tenets to Judaism.

However, in other time periods representing the non-completed period of our relationship with HaShem, we do not recite a complete Hallel. We omit portions of the Tehilim from the exact Chapters (115 & 116), which exhibit the competed nature of Tehilim (the two future events per above).

In addition please note that the concept of a perfected Tehilim exists in the number 147. This number reflects the lifespan of Yaacov, who represents the concept of perfection of the Avos, like it says ואתה קודש יושב תהלות ישראל.

Further, one could also find further allusions to these dual concepts. The special days of the festivals and Chanukah (when full Hallel is said) reflect the future times when we have a complete relationship with HaShem, whereas Rosh Chodesh (do not complete the Hallel) reflects the moon which was made smaller indicating a lacking in our relationship.

Thus, Tehilim itself and the Hallel portion of Tehilim both reflect the dual possibilities of the relationship of the Jews and G-d, the current relationship and the future relationship with the arrival of Moshiach speedily in our days.

UNIQUE STYLES OF EACH CHABAD REBBEIM

Adapted from

שערי לימוד החסידות

נלקט ונערך ע" הרה"ת מיכאל חנוך שי' גאלאמב

Our holy Rebbeim are one continuation until they are a level of a light-source (not even liken to a chain) all one existence. All the Rebbeim contained the positive attributes of each Rebbe, just that only one revealed that attribute (similar to the concept of זהיר טפי).

Each Rebbe does have a unique style in expressing his holy words. This is a combination of the person and of the times. So much that it is possible by identifying key expressions and styles, one is able to identify which Rebbe said the item.

כ"ק אדמו"ר הזקן

Mentioned in many places is that the Alter Rebbe is the level of Chochmah. He provided the manner of the revealed point of explanation in Toras Chassidus in brief, concentrated explanations. His Torah provided the source and foundation for all that followed.

האמצעי כ"ק אדמו"ר

The Mitteler Rebbe is the level of Binah. He explained and expanded the point of Chochmah from the Alter Rebbe. The example provided is that the initial small point of the river explains into a large flowing body of water. Yet all the water passes through the initial point. He had the style to provide a lengthy explanation and then, explain in a totally different manner. Thus, a standard style would include "דלא כנ"ל", that indicated the strength of intellect to be able to bring forth an entirely opposite reasoning.

כ"ק אדמו"ר צ"צ

From the Tzemach Tzedek we find also a broad gathering of all the thought that preceded him from all branches (פרד"ס) of Torah. His writings included Chumash, Mishneh, Gemura, Halacha, Medrashim, Zohar, etc. His unique style (level of Da’as) combined the revealed and esoteric parts of the Torah as well as that of his predecessors. Thus, one can find many times "וצ"ע, how is it possible to explain these matters as connected, and then proceed to answer how that can be done.

כ"ק אדמו"ר מהר"ש

Even though he also brought from all sources of Torah like his father, unique to the style of the Maharash was that he wrote in a clear and precise manner that was available to any serious student. This is reflected in his signature saying לכתחילה אריבער, all matters, even those of deep thoughts, can be explained in a manner that could be understood by all. His style of Chassidus was short and crisp and he initiated the saying of a המשך, a continuing theme that carried forth through many discourses.

כ"ק אדמו"ר מוהרש"ב נ"ע

The style of the Rebbe Rashab was similar to that of the Mitteler Rebbe in the expansion of the ideas of their predecessor. However, his uniqueness lied in the vast expansion of the depth and breath of Chassidus that he expounded. With that he brought an emphasis on the main points and definitive positions of Chassidic thought. Thus, he is known as the Rambam of Chassidus, that he provided a definitive structure and pattern to Chassidus. Thus, his unique style was expressed by his consistent use of the phrase וכו'.

כ"ק אדמו"ר מוהריי"ץ נ"ע

From the Rayatz (the Previous Rebbe) we find a combination of styles. From one hand he was involved in the activities of “simple” people: stories, “easy” Chassidus and translation in the seventy languages. On the other hand, he wrote great explanations of extensions on the thoughts of his father.

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בס"ד

CHABAD CHASSIDUS

- הענינים מלקוטים –Various Aspects

♣ Resource to encourage the study of Chassidus ♣

The Chassidic Movement

bridge between heaven & earth

TANYA AND CHUMASH

TANYA AND SHULCHAN ARUCH

אורח חיים

Path of Life

ספר של בינונים

Established principles of everyday Chassidic life for the “normal” person

יורה דעה

Teaching Knowledge

שער היחוד ואמונה

In twelve chapters proposes the means that a rational person can achieve “faith”

אבן העזר

Stone of Help

חושן משפט

Breastplate of Judgment

אגרת הקדש

Fixing one’s attributes

Matters of prayer, Tzedakah and service in the realms of Torah

אגרת התשובה

Establishes the “home” life of a Chasid

Notice that our verse which portrays Moshe’s love and self-sacrifice for his people is Chapter 32, verse 32, the Hebrew equivalent of heart Lev (32). And what page of Gemara Brachos describes Moshe’s utterly sincere and heartfelt prayer to HaShem to rescue his people? Page 32 - Lev

A Tzadik’s daily menu

צ 90 Amens

ד 4 Kedushas

י 10 Kaddeishim

ק 100 Blessings

Responding “Amen, yehei shmei rabba... is to be done with בכל כחו:

1) All of one’s attention and limbs should be focused to the response not just one’s lips

2) Focus on G-d who has the ability to provide all of His powers

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