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The Rebbes of Chabad Chassidus Pages 2-3

Chassidus Movement – Bridgebetween Heaven and Earth

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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 12Previous Lubavitcher Rebbe 13

Two Names – Two Paths of Service 14

Non-Kosher Animals & Toys 15-18

The Needle and the Water 19-20

Map of Hishtalshelus 21

Hallel and the Time of Moshiach 22-23

 by Rabbi Benyomin Hoffmanלע"נ חיה ב"ר אברהם ע"ה האפמאן

יארצייט כ' כסלו

In memory of:Chaya bas Avrohom (Irene Hoffman)

Yahrzeit 20th of Kislev

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בס"ד

CHABAD CHASSIDUS  - – Various Aspectsהענינים מלקוטים

Resource to encourage the study of Chassidus  

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 THE REBBES OF CHABAD CHASSIDUSThe 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 - UniqueConception of Divine Providence.” Nothing that happens in our lives is merecircumstance or coincidence. 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.

The Maggid of Mezritch (lit., "the preacher of Mezritch"): R. Dov Ber (d. 5532), disciple andsuccessor of the Baal Shem Tov and mentor of the Alter Rebbe. One difference betweenthe ways of the Baal Shem Tov and of the Maggid was that the Baal Shem Tov went onall 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.

The Alter Rebbe (lit., "the Old Rebbe": Yid.): R. Schneur Zalman of Liadi (5505-5572), also knownas "the Rav" and as the Baal HaTanya; founder of the Chabad -Lubavitch trend withinthe 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 Torahand 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.

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 theTzemach Tzedek . He was the first Rebbe to reside in the city of Lubavitch. He authoredmany 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).

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 andannotations, but he never released his own discourses and responsa to be printed.Chassidim used to copy his writings by hand, and these comprise the majority of the

manuscripts of Chassidic discourses extant today.

The Rebbe Maharash (acronym for Moreinu ("our master") HaRav Shmuel): R. Shmuel Schneersohnof Lubavitch (5594-5642), the fourth Lubavitcher Rebbe; youngest son of the TzemachTzedek and father of the Rebbe Rashab. He was politically active in defending Jewishinterests against antisemitic elements in the Tsar’s government. Major innovation wasthe 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 proposethat when confronted with an obstacle the best route is to go around, or under it -- and the RebbeMaharash says: "And I say one has to go l'chatchila ariber [from the start, go over it]."

The Rebbe Rashab (acronym for Rabbi Shalom Ber): R. Shalom Dov Ber Schneersohnof Lubavitch (5620-5680), the fifth Lubavitcher Rebbe; second son of the Rebbe

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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 afoundation 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.

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 tomore basic ma'amorim suitable for beginners. He kept a diary in which he recordedChasidic stories he had heard; many excerpts of this diary have been published, and theseare a major source of knowledge about both general Chasidic history as well as theChabad story in particular. He was the first Lubavitcher Rebbe to visit and later settle inthe 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 importantmission to fulfill in this free and blessed country. This mission was to make America a Torah center tocontinue in view of the ruined Jewish communities of Europe. The Rebbe’s entire life was based self-

sacrifice for the Jewish people.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; fifthin direct paternal line from the Tzemach Tzedek ; son-in-law of the Rebbe Rayatzh. Hecast the warm glow of his sanctified existence, his Solomonic wisdom, his vision for aworld perfected, and his sensitivity and love for humanity, over the lives of millions, tothe farthest reaches of the world.

Educated by private tutor as a child, and then at the University of Berlin and the Sorbonne, the Rebbeexhibited 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 andesoteric realms of Torah and Judaism, that the Rebbe's erudition and brilliance provided fundamentaland 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 unifyingsystem 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, throughtheir 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 aday off in 42 years of leadership. He rarely slept. He fasted most days while praying for the hundredsof thousands of people who beseeched him to intervene on their behalf. He also inspired us all with hisincredible activism, devotion, foresight and leadership. He always saw what others did not and didwhat others saw not.

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THE CHASSIDIC MOVEMENTTHE CHASSIDIC MOVEMENTBRIDGE BETWEEN HEAVEN & EARTHBRIDGE BETWEEN HEAVEN & EARTH

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בעל שם טוב נסת' תק"כ15 years together 

בחינת מקיףSpiritual service

תורת חסידות הכלליתInitial Introduction

of Chassidus

מגיד

(רבינו הזקן נולד תק"ה (קה"ת

אדמו"ר הזקן נסת' תקע"ג24 years together נמשך בכל חלק האדם

To enliven all 24 hoursאדמו"ר האמצעיחסידות חב"ד

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 theyunified 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)י"הכל הנשמה תהלל 

24 hours a day, the Avos involved in thoughts of heavenly matters24 verses in Tanach that Avrohom, Yitzchak, and Yaakov are listed in order 

 Nevertheless, the Avos could not join heaven & earth

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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 בתכבש הרות (thewritten 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 traditionthat Chassidim connect each chapter to one of the 54 Parshios of the Torah. Thefollowing is offered b’derech efshar, as a possible understanding of this concept.

 Possible Basis of ConnectionTANYA חומש

TANYA חומשLong 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 לך10 powers

(mother & children)Sarah & Yitzchak Chapter 3 וירא

Three GarmentsHidden Miracles of 

Everyday LifeChapter 4 חיי שרה

Special Unity with G-d inLearning Torah

Dweller in Tents

(Yeshivah)Chapter 5 תולדות

Understanding the Animal

Soul

Dealing with Galus Chapter 6 ויצא

קליפת נוגה Nature of evilK’lipas Nogah

Elevating the EnvironmentBattling the Darkness

(Eisav, Shechem)

Chapter 7 וישלח

3 levels of Tumeah Descent into Egypt Chapter 8 וישב

Battle in the Small CityYosef Rising to Power 

Maintaining His EssenceChapter 9 מקץ

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

2 levels in a Rasha Blessings and Curses Chapter 11 ויחיBenoni Dealing with Enslavement Chapter 12 שמות

Like a Rasha Paroh’s Options Chapter 13 וארא

Every person can be aBenoni

Liberation to Become a“Free” Person

Chapter 14 בא

2 levels in a BenoniMahn & the Oasis of 

TransformationChapter 15 בשלח

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TANYA AND CHUMASH

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Recognizing the Greatnessof 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 theMishkan

Beyond Expectations

Chapter 18 תרומה

Fear From Being Separatedfrom HaShem

Building of the Mishkan

Finding the Missing Link Chapter 19 תצוה

G-d’s Singular UnityJews Misunderstand

Concept of UnityChapter 20 כי תשא

Appearance of a SeparateExistence

Keeping Focused Chapter 21 ויקהל 

Selfness, Haughtiness, IdolWorship

Double Vision Chapter 22 פקודי

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

Sin and Separation from G-dKarbonos to Bring a Sinner 

Closer to G-dChapter 24 צו

Revealing One’s Inner PowersInner service in the Mishkan

Baby Steps, Adult ThinkingChapter 25 שמיני

Despair in Earthly Mattersand Heavenly Matters

Lashon HaRa Chapter 26 תזריע

Don’t Worry from Thoughts

of Sin

Actions are Important

More Than Skin DeepChapter 27 מצורע

Removing DisturbingThoughts in Time of Service

Proper Intention WhileEntering Holy of Holies

Chapter 28 אחרי מות

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

HumblenessMaking Room in Our Hearts

for G-dChapter 30 אמר

Distinction BetweenBitterness and Sadness

More Than Love Chapter 31 בהר

Ahavas Yisrael Harmony in Life Chapter 32 בחקתי

Happiness in G-dly PurposeTraveling in the “Desert” of 

LifeChapter 33 במדבר

Happiness of the SoulCrying of the Body

 Nesiim – Challenges of theLeaders

Chapter 34 נשא

Merit of Action Lighting the “Lamps” Chapter 35 בהעלותך

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G-d Desires this LowlyWorld

Spies Desired to beRemoved from This World

Chapter 36 שלח

Fixing the World ThroughDoing a Mitzvah

Stop Arguing, for G-d’sSake

Chapter 37 קרח

Deed and Intent

Body and SoulSecrets of the Red Heifer Chapter 38 חקת

Levels of IntentionBilaam Attempted to Curse

But Ended Up BlessingChapter 39 בלק

Wings of a Mitzvah – Love and Fear 

Pinchas’ Action Chapter 40 פינחס

Love and Fear of HaShemSpiritual Battles Against the

Forces of DarknessChapter 41 מטות

Is Fear a Little Thing?Road Sign to Messianic

ConsciousnessChapter 42 מסעי

2 Levels in Fear and Love of HaShem

Mishneh Torah Chapter 43 דברים

Additional Levels of Love of HaShem

Shema YisraelTwo Paragraphs

Chapter 44 ואתחנן

Mercy on the Soul Heel of Life Chapter 45 עקבLove is Like the Reflectionin the Water – Face to Face

Set Before Us Choice of Good and Bad

Chapter 46 ראה

Daily Leaving of Egypt Cities of Refugee/Egla Arufah Chapter 47 שופטיםG-d Contracted His Infinite

Light Through Tzimtzum inOrder to Create This World

Going to War Battle with One’s Inclination

Chapter 48 כי תצא

Additional on Reflection of a Face in the Water 

The Secrets of the Altar of Joy

Chapter 49 כי תבוא

Love (Gold) Thirst to Clingto HaShem

All Standing Together to DoG-d’s Will

Key to Choosing LifeChapter 50 נצבים

Holy of Holies Complete in actions Chapter 51 וילךRevelation of G-d’s

Presence in Torah

Song of Moshe

Hear the Music of MoshiachChapter 52 האזינו

G-dly Soul Receives FullyWhen the Animal Soul

Fulfills MitzvosComplete Blessing Chapter 53 זאת הברכה

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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 PreviousRebbe gives a short explanation of the connection between the revealed basic work of Chassidus and the revealed basic law book of Judaism.

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TANYA AND SHULCHAN ARUCH

ספר של בינונים

Established principles of everydayChassidic life for the “normal” person

אורח חייםPath of Life

אגרת התשובה

Establishes the “home” life of a Chasid

שער היחוד ואמונה

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

אגרת הקדש

Fixing one’s attributesMatters of prayer, Tzedakah and service

in the realms of Torah

יורה דעהTeaching Knowledge

אבן העזרStone of Help

חושן משפטBreastplate of Judgment

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TANYARabbi Yosef Posner 

For more see http://www.skokiechabad.org/templates/articlecco_cdo/AID/370226

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Parshas Ki Savo – Chai Elul

Chai Elul חי אלול

Shared birthday of the Baal Shem Tov and of the Baal HaTanyaBeginning of the 12-day period prior to Rosh HaShana

Usually occurs within the week of Parshas Ki Savo

Time Mitzvahof First Fruits

Began

הודאה

Thankfulness

Type of Service

ח"י אלול

(Sifri)

Immediately upon

entering the Landמיד

Upon waking

מודה אני

Pure faith

בעל שם טוב

Increase of faithעבודה כללית

(Gemara)

After the conquestand division of the

entire Land;

14 years after entering

At the conclusionof one’s prayers

לשמךיודואך צדיקים

Intellectualcontemplation

אדמו"ר הזקן

Chabad –  primacy of the

intellect

עבודת פרטית

לקוטי שיחות חלק לד

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CONCEPTS OF FOUR AT THE SEDER 

FOUR CUPS OF THE SEDER (הצרנ ,ןוזמה תכרב ,הדגה ,שודיק)

מעלת התורהלפי סדר תורה (הגדה)

י ת ח ק ל ו י ת ל א ג ו י ת ל צ ה ו ד' לשונות י

שאינו יודעלשאול

ם ת ע ש ר ם כ ח

ו ה פ ד ר ו ם ו ל ש ש ק ב ב ו ט ה ש ע ו ע ר מ

  המעשה הוא העיקרלפי סדר שו"ע אדה"ז (הרב)

י ת ל צ ה ו י ת ח ק ל ו י ת ל א ג ו י ת

ע ש ר ל ו א ש ל ע ד ו י ו נ י א ש ם ת

ה ר י צ י ה א י ר ב ה י ש ע ת

Changed the order to place the Chachum next to the Rasha to have an influence

In education must reach all children

According to Lubavitcher Rebbe (Lekutai Sichos vol. 11 Parshas Vaeira)

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 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 GemaraBrachos describes Moshe’s utterly sincere and heartfelt  prayer to HaShem to rescue his people? Page 32 - Lev

MOSHE IS BNEI YISROEL AND BNEI YISROEL IS MOSHEA REBBE IS FOR HIS PEOPLE AND THE PEOPLE ARE THEIR REBBE

“Now if you forgive their sin (then well and good), and if not, erase my name from Your book (the Torah) that you have written.” (Shmos 32, 32)

“And HaShem said to Moshe: Go down” (Shmos 32, 7)

What is meant by “Go down”?

Rabbi Elazar said: HaShem said to Moshe, “Moshe descend from your greatness. Have Igiven you greatness other than for the sake of the Jews? And now, they have sinned, then,what I want with you?”

Immediately Moshe became powerless and had no strength to speak. But when HaShem said,“Let me alone that I may destroy them” (Shmos 32, 10), Moshe said to himself, thisdepends on me, and he stood up and prayed and begged for mercy. (Berachos 32a)

Moshe began (“VaYechal”) to plead before G-d (Shmos 32, 11). Shmuel said, this teachesus that Moshe literally laid down his life for the Jewish people, as it says “and if not, please erase my name from you book”. (VaYechal is related to the Hebrew word

“cholol” – dead body, per Rashi)

How is it that Moshe, singularly devoted to Torah, would eternally jeopardize hisstatus for a small group of individuals who committed the serious sin of the GoldenCalf?

As closely associated as Moshe was with the Torah, he was even more intimately bound upwith the Jewish people. Moshe was a leader par excellence whose love and compassionfor his flock was much more than “was his whole life”.

Where do we ever find anybody who can so “place himself in somebody else’s shoes”, tosee things so personally, that he becomes sick due his overwhelming heartbreak? Only a

 person who has the caliber of Moshe can be such a leader of the Jews.

It is said that the Nasi of each generation contains a spark of Moshe, and one can tell that person by his love for his fellow Jews.

Based on Lekutei Sichos Volume 21, page 173

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Yosef Yitzchak Schneerson ל"צז

Previous Lubavitcher Rebbe

30 Years of Leadership 1920-1950

Mesiras Nefesh in Spreading Torah and Chassidus

1st Era Russiaסכנת נפשות בפועל 

ממש

2nd Era Lithuania & Poland ויקנאו בו אחיו

3rd Era United Statesאמעריקא איז נישט

אנדערש

reflects the Previous Rebbe’s continuing efforts on behalf of the Jewish people, even many timesג' תמוזat risk to his own life חכ ךרכ תוחיש יטוקל

Yud-Bais Tamuz reveals the avodah of mesiras nefesh in actual deed ח ךרכ תוחיש יטוקל'

Yud-Bais Tamuz is a geulah not just for an individual but for all of Yisrael ח ךרכ תוחיש יטוקל'

The Previous Rebbe took responsibility to maintain Torah for Jews in Russia חי ךרכ תוחיש יטוקל

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 חי ךרכ תוחיש יטוקל

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

לקוטי שיחות כרך יח

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TWONAMES:

YAACOVANDYISROEL

TWOPATHS OF DIVINE SERVICE

Weekdayactivities torefine theworld bytoil andlabor 

During theweek Jews practice

“deception”of eating for 

sake of Heaven

Service toelevate thesparks of 

G-dliness inthe material

Blessingsthroughdeceit

Cleverness(deception)

יעקב(י' עקב)

Shabbosactivities

have no fear or strenuous

effort torefine the

world

On Shabbosfor Jewseating

reflectsholiness

Directservice

 Noconcealment;

no conflict

Revealed blessings as

 befits aruler 

Masteryישראל 

(לי ראש)

 No wrongdoing, but there isvice; refining the animal soul

involves toil & labor יעקבלא הביט און ב

 Not involved in struggle withforces opposed to holiness, but

going from strength to strength

ישראל ולא ראה עמל ב

במדבר כא:כג

'לקוטי שיחות חלק ג

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Question & Answer With Rabbi Yehoishophot OliverNon-Kosher Animals and Toys

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 actuallysay?

Rabbi Yehoishophot Oliver answers (paraphrased):

Let’s look at this in context. First of all, the Lubavitcher Rebbe, consistently speaks about the tremendousimportance 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 smallestdetrimental influence, since it may adversely affect his entire future. Along these lines, the Rebbeemphasized in particular the need for maintaining the purity of very small children. In particular, theRebbe initiated the suggestion that a Shir Lamaalos be hung in the room when a baby is first born, andasked 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 personalroom. Thus, the child’s room should contain at least a Chumash, a Siddur, and a Haggadah Shel Pesach. Itwould be even better for it to contain a Tehillim and a Tzedakah pushkeh (charity box). Elsewhere theRebbe 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 theYiddish, can be found in Hisva’aduyos 5744, Vol. 2, pp. 487, 488, 489, 490. An English adaptation can beread in English online www,sichosinenglish.org/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 tomake a point of only using illustrations of kosher animals, birds, and fish, for “A Jew, and especially aJewish child, should be accustomed to pure things only ... we should strive that a Jew, and especially aJewish 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:

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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 makehis mind complete. ... Rebbi Abba would visualize the image of Rebbi Shimon before him, and through thishe would attain great understanding. ... So did our teacher, the Arizal, write—that when one findsdifficulty 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.) Theidea that visualizing a Tzaddik mentally will have a powerful effect on the person introduces the idea thateven 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 thetremendous spiritual benefit of gazing at the face of one’s teacher. He quotes the above statement of theChido, and based on it and many other sources, Rabbi Margoliyos asserts that one can also fulfill thisdictum 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 onewho gazes]. See Sanhedrin 39b, and in Rashi on ibid. 96[b]: “His [Nevuchadnetzar’s] portrait wasengraved 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 sinhas 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 [derecharay]. For one’s eyesight perceives via four colors that correspond to the divine Name of Havayeh [whichcontains four letters], and if the person sees impure creatures, he elicits a spirit of impurity, which hoversover 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 awicked person (Megillah 28a). Rather, one should accustom one’s eyes to gaze at holy things, and in thisway 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’sexclamations: “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 thereforeit 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). Thissection discusses at great length the importance of recognizing Hashem’s greatness through thewonders of nature.

2. Likewise, the Rebbe considers it acceptable to allow children to look at books that containimages of exotic animals and the like, if one’s stated purpose is to bring them to recognize Hashem’sgreatness more profoundly. Thus, “Talks and Tales,” a publication that the Rebbe organized for 

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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 exceptionsto the rule, i.e., the situations in which it is legitimate for one to see impure images, or to allow one’schildren to see them (more of which will be discussed below), come with two stipulations. Theseare: a. One should only look at such images from time to time, not regularly; b. even when one looksat 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 moregeneral 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 pleasuresleads one to indulge in forbidden pleasures. In the Rebbe Rashab’s  Kuntres Uma’ayan (p. 66), heexplains how the evil inclination brings a Jew to sin, based on the rabbinic statement: “Such is thecraft 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 toholiness by enticing him to indulge in permitted pleasures repeatedly. This makes the person’sdesires so coarse and brazen that he craves forbidden pleasures, and then the temptation is so greatthat 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. Themore we do it, the coarser our faculty of sight becomes, until one’s desire for inappropriate sightscan 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 isdisgusting): 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 notlook 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’smessage. 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 thatthey will be sensitive to holiness. Once they are sensitive to this, they will certainly stay far away fromany forbidden gazing. However, this custom can’t exist in a vacuum. It makes no sense to forbid one’schildren from having teddy bears while allowing them to watch television. Almost every show ontelevision 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 whatthey 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 atrepresentations 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 environmentis all the more strong in childhood, according to the verse, “Teach the boy according to his way, and evenwhen he becomes old, he will not depart from it” (Mishlei 22:6). In this context, this verse is telling us thatthe key to growing into an adult with pure, holy desires and goals is for the parents to accustom him as a

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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, theRebbe began by mentioning: “A Jew, and especially a Jewish child, should be accustomed to pure thingsonly.” 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 viewingimages 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 prayto 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’svision of a heavenly chariot.

Likewise, the Rebbe explains that the reason that some of the tribes had images of non-kosher animalsemblazoned 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 ahorse. 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-quotedsources) is from Shulchan Aruch (Yoreh Dei’ah, end sec. 198), which rules: “Women should be carefulwhen 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 shouldimmerse herself again.”

Extra appreciation of the need to refrain from viewing impure images unnecessarily can be gleaned fromthe Rebbe Rashab’s Kuntres HoAvodah pp. 11-12-13). There the Rebbe Rashab explains at length thattrue 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 campaignswere directed to not-yet-frum Jews, with the goal of slowly but surely bringing them to adopt Mitzvahobservance. In contrast, this campaign appears to be relevant only to those in a frum home, for if one isnot 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 astrict 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 exceptionslisted above), or cases in which it is appropriate to be lenient. If joy or discernment are lacking, “the lossoutweighs the benefit.”

The Rebbe concludes the sicha by explaining that in the current period, which is immediately before thearrival of Moshiach it is all the more necessary to be particular to only see kosher and holy images, for weare now preparing ourselves for the future redemption, of which it is written, “I [Hashem] will remove thespirit 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

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refrain from certain foods, the Rebbe is telling us that for our spiritual health, we need to avoid impuresights. Moreover, he is merely echoing the timeless words of doctors of old. Let’s heed his call.

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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 thatoccurred 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 frommy revered father, hakam, for the mishnah (Mikvaos, the conclusion of ch. 7):[159] "[When] a needleis placed on the steps [leading to a mikveh] in a cave, [if] one moves the water back and forth, whenthe 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 toas a needle.] For the fundamental purpose of its descent is to connect the lowest levels with the highestlevels (for that reason, the creation of man's body differed [from that of all the other animals], asexplained 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 arevelation on the lower planes like that of the higher planes. (See  Likkutei Torah, the conclusion of themaamar 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 LikkuteiTorah 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 onesupport[160] in his Divine service of the Torah and its mitzvos or in worldly matters. This[161] is asign that he is not subjugated to the natural tendency of his body (in a manner similar to theexplanations given in Torah Or, the explanation to the maamar entitled Mayim Rabbim, ParshasToldos, 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 alsoconnected to this level."

It is possible to explain that this applies in particular to those who were exiled[ 164] within the exileitself,[165] and were thus "stricken twofold,"[166] in light of our Sages' statement ( Bereishis Rabbah44:21) that Avraham chose [exile among] the nations [as an agent for his descendants' atonement]. Asa 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 

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159. [As stated in Siddur Tehillat HaShem, the recitation of this chapter of Mishnayos is uniquelyeffective 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 www.theyesivha.net/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 Kaddeishimshould 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 halachosgoverning one’s response to hearing the recitation of the Kaddish as well as the appropriate way torecite 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 ...” andto answer “ Amen, yehei shmei rabba ...” to thatstatement. One must listen in order to focus onthe phrase to which one is responding. Theresponse should be in a loud voice, for this voiceshatters all the accusing forces and nullifies all theharsh decrees. Nevertheless, one should notrespond 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.

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A Tzadik’s daily menu90צ  Amens4ד  Kedushas10י  Kaddeishim100 Blessingsק

Responding “ Amen, yehei shmei rabba... is to bedone with וחכ לכב: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 torovide all of His owers

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www.iyyun.com

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On the days where Hallel is not complete, portions of Psalms 115 and 116 are omitted. Whythese particular omissions? What is the lesson being taught?

Based on תודלות תשרפ ,י קלח תוחיש יטוקל, specifically note 31 and the addendum, I am proposing a possible answer.

The Rebbe ע"יז ר"ומדא ק"כ, brings the concept that two sets of counts exist for the total םיקרפ . The standard set of Tehilim has 150 chapters. Whereas, the Rebbe cites several otherבספר תהליםsources (םילהת שרדמ ,םירפוס 'סמ ,ימלשורי) which have a total Chapter count of 147.

Further, the Rebbe cites ט תוכרב ילבב: that the Gemara considers Chapter 1 (שיאה ירשא) and

Chapter 2 (םיוג ושגר המל) of Tehilim are considered as if one unified chapter sharing one theme.An additional problem is the conclusion of (the standard) Chapter 72, דוד תוליפת ולכ. The

custom is to say one’s chapter by the year one now lives. (For example, in the first year of one’slife 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 conclusionof standard 72nd Chapter is that it can be considered the 71st Chapter of Tehilim, since DovidHaMelech lived 70 years.

The Rebbe proposes an understanding to the seeming contradiction in the two counts of thenumber of chapters of Tehilim. The distinction depends on the time period (םינוש תורוד) involved.In the standard period of time (when the Jews are in a state of not doing the Will of G-d םישוע וניא.) then, the first two chapters are separated and there are 150 total chapters in Tehilimרצונו של מקום

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 (םוקמ לש ונוצר םישוע), then Tehilim becomes acompleted version (תומילשב) containing “only” 147 chapters.

The completed version of Tehilim has two additional combinations of chapters (in addition tothe combination of Chapters 1 and 2) in order to make the new total of 147. The Rebbe states thatwhen the Jews do the Will of G-d (םוקמ לש ונוצר םישוע), then ונל ול (Chapter 115) is not a separateChapter, but a continuation of the Chapter 114 (םירצממ תאצב) and should then be read as "האר) ."ונל(מנחת שי בהקדמת פי' לתהלים

Similarly, when the Jews are doing the Will of G-d, then רבג יכ 'וג וללה (Chapter 117) becomes combined as the completion of Chapter 116 (ודסח ונילע רבג (רשפא ןפואב) עישוהי).

ת

ה    

ל      י    

ם    

קאפיטעל((פרק Standard

ירושלמי מס' סופריםמדרש תהלים

#1, #2 Counted as two Counted as one

ד ו ד ת ו ל פ ת ו ל כ 72nd71st

(70 years of King Dovid)

#114, #115 Counted as two Counted as one

#116, #117 Counted as two Counted as one

ReasonWhen not fullydoing the Will

of G-d

When doing the Will of G-d

Time of King Dovid and of Moshiach

Total 150 147

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: My possible conclusionנראה ליHallel is considered significant in חיק םיחספ since this portion of Hallel includes the five

 basic items to Judaism:

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

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

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

 – מרומז ב"אתהלך לפני ה'" (קט"ז, ט)תחיית המתים – מרומז ב"לא לנו ב' לא לנו" (קט"ו, א) חבלו של משיח 

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

The verse cited for the fourth item, םיתמה תיחת. Please note that this verse is part of thesecond omitted portion in the incomplete Hallel.

The verse cited for the fifth item, חישמ לש ולבח, 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 propertiesof 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 relationshipwith HaShem, we do not recite a complete Hallel. We omit portions of the Tehilim from the exactChapters (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 לארשי תולהת בשוי שדוק התאו.

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 acomplete relationship with HaShem, whereas Rosh Chodesh (do not complete the Hallel) reflectsthe 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 thearrival of Moshiach speedily in our days.

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