GPS for the Soul
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Sichos of 5705
Selections from Sefer HaSichos 5701-5705 Talks Delivered by RABBI YOSEF YITZCHAK SCHNEERSOHN OF LUBAVITCH Rosh HaShanah Selections from Sefer HaSichos 5701-5705 TALKS DELIVERED IN 5701-5705 (1941-1945) BY RABBI YOSEF YITZCHAK SCHNEERSOHN זצוקללה"ה נבג"מ זי"ע THE SIXTH LUBAVITCHER REBBE Translated and Annotated by Uri Kaploun ROSH HASHANAH Kehot Publication Society 770 Eastern Parkway, Brooklyn, N.Y. 11213 5781 • 2020 edication D This Sefer is Dedicated in Honor of שיחיו Shmuel and Rosalynn Malamud by their childrenS and grandchildren, the Malamud Family, Crown Heights, NY Moshe and SElke Malamud Yisrael, Leba, Hadas and Rachel Alexandra Yossi and KayliS Malamud Yisroel, Shloime, Yechezkel, Menachem Mendel, Laivi Yitzchok and Eliyahu Chesky and ChanaS Malamud Hadas, Shaina Batya and Rachel David Eliezer HaLevi andS Sarah Rachel Popack Dov HaLevi, Nena Nechama, Hadas and Shlomo HaLevi A Prayer and a Wish The following unconnected selections are gleaned from Rosh HaShanah farbrengens of the Rebbe Rayatz, as translated in the eight-volume Sefer HaSichos series that includes: Sefer HaSichos 5701, Sefer HaSichos 5702, Sefer HaSichos 5704, and Sefer HaSichos 5705. After quoting a brief maamar of the Alter Rebbe, the Rebbe Rayatz concludes: “Elder chassidim used to relate that by delivering that maamar, the Alter Rebbe uncovered in his chassidim the light of the soul. Within all of them, even within the most ordinary chassidim, their souls stood revealed.” The prayer and the wish that we share with our readers is that in us, too, pondering over these selections will enable the soul within us, too, to stand revealed. 3 29 Elul, 5700 (1940):1 Erev Rosh HaShanah, 5701 (1940) 1. -
Farbrengen Wi Th the Rebbe
פארברענגען התוועדות י״ט כסלו ה׳תשמ״ב עם הרבי Farbrengen wi th the Rebbe english úמי בúימ עו וﬢ ‰ﬧ ו ﬨו ﬨ ר ע ﬨ ˆ ר ﬡ ﬡ י מ נ ו פארברענגען עם הרבי פארברענגען עם הרבי י״ט כסלו תשמ״ב Published and Copyrighted by © VAAD TALMIDEI HATMIMIM HAOLAMI 770 Eastern Parkway, Brooklyn, NY 11213 Tel: 718 771 9674 Email: [email protected] VAADHATMIMIM.ORG The Sichos included in this Kovetz are printed with permission of: “Jewish Educational Media” We thank them greatly for this. INDEX Maamar 5 Maamar Padah Beshalom Sicha 1 11 Not the Same Old Story Sicha 2 17 A Voice with No Echo Sicha 3 23 Learning Never Ends Sicha 4 31 Called to Duty Sicha 5 35 Write for yourselves this Song…; Hadran on Minyan Hamitzvos; in honor of the Mivtzah of Ois B’sefer Torah Sicha 6 51 Architects of Peace; Hadran on Maseches Brachos Sicha 7 71 Full time occupation Sicha 8 73 The Road to Peace Sicha 9 87 In Word and in Deed Maamar Maamar Padah Beshalom Peace in our Avodas Hashem Padah Beshalom – peace in our Avodas Hashem. התוועדות י״ט כסלו ה׳תשמ״ב 6 MAAMAR 1. “He delivered my soul in peace from battles against me, because of the many who were with me.” The Alter Rebbe writes in his letter that this verse relates to his liberation, for while reciting this verse, before reciting the following verse, he was notified that he was free. Consequently, many maamarim said on Yud Tes Kislev begin with, and are based on this verse. -
The Soul of a Jew and the Soul of a Non-Jew an Inconvenient Truth and the Search for an Alternative
47 The Soul of a Jew and the Soul of a Non-Jew An Inconvenient Truth and the Search for an Alternative By: HANAN BALK Holiness is not found in the human being in essence unless he sanctifies himself. According to his preparation for holiness, so the fullness comes upon him from on High. A person does not acquire holiness while inside his mother. He is not holy from the womb, but has to labor from the very day he comes into the air of the world. 1 Introduction: The Soul of a Jew is Superior to that of a Non-Jew The view expressed in the above heading—as uncomfortable and racially charged as it may be in the minds of some—was undoubtedly, as we shall show, the prominent position maintained by authorities of Jewish thought throughout the ages, and continues to be so even today. While Jewish mysticism is the source and primary expositor of this theory, it has achieved a ubiquitous presence not only in the writings of Kabbalists,2 but also in the works of thinkers found in the libraries of most observant Jews, who hardly consider themselves followers of Kabbalah. Clearly, for one committed to the Torah and its principles, it is not tenable to presume that so long as he is not a Kabbalist, such a belief need not be a part of his religious worldview. Is there an alternative view that is an equally authentic representation of Jewish thought on the subject? In response to this question, we will 1 R. Simhạ Bunim of Przysukha, Kol Simha,̣ Parshat Miketz, p. -
Chapter 51 the Tanya of Rabbi Schneur Zalman of Liadi, Elucidated by Rabbi Yosef Wineberg Published and Copyrighted by Kehot Publication Society
Chapter 51 The Tanya of Rabbi Schneur Zalman of Liadi, elucidated by Rabbi Yosef Wineberg Published and copyrighted by Kehot Publication Society « Previous Next » Chapter 50 Chapter 52 The title-page of Tanya tells us that the entire work is based upon the verse (Devarim 30:14), “For this thing (the Torah) is very near to you, in your mouth and in your heart, that you may do it.” And the concluding phrase (“that you may do it”) implies that the ultimate purpose of the entire Torah is the fulfillment of the mitzvot in practice. In order to clarify this, ch. 35 began to explain the purpose of the entire Seder Hishtalshelut (“chain of descent” of spiritual levels from the highest emanation of the Creator down to our physical world), and of man’s serving G‑d. The purpose of both is to bring a revelation of G‑d’s Presence into this lowly world, and to elevate the world spiritually so that it may become a fitting dwelling-place for His Presence. To further explain this, ch. 35 quoted the words of the Yenuka in the Zohar that a Jew should not walk four cubits bareheaded because the Shechinah dwells above his head. This light of the Divine Presence, continues the Zohar, resembles the light of a lamp, where oil and wick are needed for the flame to keep burning. A Jew should therefore be aware, says the Zohar, of the Shechinah above him and keep it supplied with “oil” (good deeds), in order to ensure that the “flame” of the Shechinah keeps its hold on the “wick” (the physical body). -
Tanya Sources.Pdf
The Way to the Tree of Life Jewish practice entails fulfilling many laws. Our diet is limited, our days to work are defined, and every aspect of life has governing directives. Is observance of all the laws easy? Is a perfectly righteous life close to our heart and near to our limbs? A righteous life seems to be an impossible goal! However, in the Torah, our great teacher Moshe, Moses, declared that perfect fulfillment of all religious law is very near and easy for each of us. Every word of the Torah rings true in every generation. Lesson one explores how the Tanya resolved these questions. It will shine a light on the infinite strength that is latent in each Jewish soul. When that unending holy desire emerges, observance becomes easy. Lesson One: The Infinite Strength of the Jewish Soul The title page of the Tanya states: A Collection of Teachings ספר PART ONE לקוטי אמרים חלק ראשון Titled הנקרא בשם The Book of the Beinonim ספר של בינונים Compiled from sacred books and Heavenly מלוקט מפי ספרים ומפי סופרים קדושי עליון נ״ע teachers, whose souls are in paradise; based מיוסד על פסוק כי קרוב אליך הדבר מאד בפיך ובלבבך לעשותו upon the verse, “For this matter is very near to לבאר היטב איך הוא קרוב מאד בדרך ארוכה וקצרה ”;you, it is in your mouth and heart to fulfill it בעזה״י and explaining clearly how, in both a long and short way, it is exceedingly near, with the aid of the Holy One, blessed be He. "1 of "393 The Way to the Tree of Life From the outset of his work therefore Rav Shneur Zalman made plain that the Tanya is a guide for those he called “beinonim.” Beinonim, derived from the Hebrew bein, which means “between,” are individuals who are in the middle, neither paragons of virtue, tzadikim, nor sinners, rishoim. -
Visio-Tanya, Ch1, V3.Vsd
The Legend - major new statement, point or idea - key point of the chapter - illustration; paranthetical remark; proving or explanatory comment on the antecedent - reference - logical following, continuation, explanation or reference - justification or proof - juxtaposition of complementary (mutual substitute) or co-existing satements - contrasting of mutually exclusive or contradictory, opposite, incompatible alternatives - connection, with connector A from the previous p age withinh the same chapter A being the antecedent A - connection, with connector A on the next page withinh the same chapter being the successor A ch. 6 - connection, with connector A from chapter 6 being the antecedent A - connection, with connector A in chapter 6 being the successor ch. 6 1 Chapter 1. Structure and Logic. "Be righteous, and be not "And be not wicked; and even if the whole Niddah, wicked in Avot , world tells you that you are 30b your own ch.2.13 righteous, regard yourself as if estimation." you were wicked." A ch.13 If a man considers himself to be wicked he willbe grieved in heart and depressed, and will not be able to serve G-d joyfully and with a content heart; while if he is not perturbed by this, it may lead him to irreverence. "Lord of the universe, Thou It is not preordained Bava hast created righteous men Niddah, A whether a man will be Batra , 16a and Thou hast created 16b ch.14 righteous or wicked. wicked men,..." A There are five types of man: ch.27 righteous man who prospers righteous man who suffers Berachot , wicked man who prospers 7a wicked man who suffers intermediate man The "righteous man who prospers" is the perfect tzaddik ; the "righteous man who suffers" is the imperfect tzaddik . -
Likkutei Sichos - Mishpatim
ב"ה Likkutei Sichos - Mishpatim Three Interpretations; Three Categories of Mitzvos On the verse:1 “These are the judgments which you shall place before them,” our Sages and ”.translated as “before them , לפניהם Rabbis offer several interpretations of the Hebrew a) Judgments must be passed “before them,” i.e., a dispute between Jews must be settled before Jewish judges who rule according to Torah law, and not before gentile magistrates. Even when the secular law is no different than that of the Torah, litigation must be brought before a Rabbinic court. ,which has several meanings ,פנים ,shares a connection with the Hebrew word לפניהם (b including “inner dimensions.” In this context, the verse instructs us that when teaching a student these judgments, one should expose him to their inner meaning. He should not be taught the laws as a dry canon, but should be shown the motivating principle behind them. Moreover, instead of telling a student: “This is the law. Discover the motivating principle yourself,” the concepts should be taught in a manner which sits well within the student’s understanding. c) The Alter Rebbe explains4 that “inner dimensions” refers to the student. The Torah’s judgments are Divine knowledge, and this knowledge must be implanted in the inner dimensions of a Jew’s soul. Within our spiritual makeup, we have a number of different levels, some revealed and some hidden. The Torah must permeate even the most hidden of our spiritual potentials. Like all concepts in Chassidus, the above is also alluded to in Nigleh, the revealed dimensions of Torah law. -
CHAYUS a Shabbos Stimulus the EDA and DAVID SCHOTTENSTEIN EDITION in Honor of Our Parents, Tuvia and Lea Schottenstein and Rabbi Yisroel and Chana Sirota
בס”ד Issue 17 CHAYUS A Shabbos Stimulus THE EDA AND DAVID SCHOTTENSTEIN EDITION In honor of our parents, Tuvia and Lea Schottenstein and Rabbi Yisroel and Chana Sirota ערב שבת פרשת משפטים, ל‘ שבט, ה‘תשפ״א Erev Shabbos Parshas Mishpotim 5781 – February 12, 2021 H Keter Shem Tov כתר שם טוב PORTIONS OF LIGHT Available at Kehot.com Negligence in Divine Service For any matter of negligence: for an ox, donkey, lamb, garment; for any lost object… (Exodus 22:8). guardian employed to protect someone’s as- clination), whose source is the celestial “face of A set is financially responsible for negligence. an ox” [as described by the prophet (Ezekiel 1:10)]; ,A donkey—spiritual frigidity, as the Talmud states ְּפרִ ּיקות שׁ ֶ ל Pesha), negligence, is the acronym of) ֶּפ שׁ ַ ע ;”perikut shel ol), casting off [Heaven’s] yoke. The “A donkey feels chilly even in midsummer’s heat) עוֹ ל phrase For any matter of negligence implies that the similarly, our yetzer hara cools off our passion for cause of all spiritual ills is a deficit in our subservi- G-d’s service—G-d is a sun (Psalms 84:12). A sheep— ence to G-d’s will. distraction, as in, a scattered sheep (Jeremiah 50:17); But how can a Jew reject G-d’s will? Is a Jew not we are unfocused, scattering our attention in all di- holy, born in purity through the use of a kosher rections, wanting everything. A garment, our soul’s soiled garments of inappropriate thought, speech, mikveh, which contains purifying power that is a and deed. -
Parshah Vayikra B”H in a Nutshell
Parshah Vayikra B”H In a Nutshell The Parshah in a Nutshell Parshah Vayikra Vayikra 1:1-5:26 G-d calls to Moses from the Tent of Meeting, and communicates to him the laws of the korbanot, the animal and meal offerings brought in the Sanctuary. These include: The "ascending offering" (olah) that is wholly raised to G-d by the fire atop the Altar; Five varieties of "meal offering" (minchah) prepared with fine flour, olive oil and frankincense; The "peace offering" (shelamim), whose meat was eaten by the one bringing the offering, after parts are burned on the Altar and parts are given to the Kohanim (priests); The different types of "sin offering" (chatat) brought to atone for transgressions committed erroneously by the High Priest, the entire community, the king, or the ordinary Jew; The "guilt offering" (asham) brought by one who has appropriated property of the Sanctuary, who is in doubt as to whether he transgressed a divine prohibition, or who has committed a "betrayal against G-d" by swearing falsely to defraud a fellow man. Nutshell | Parshah in Depth | From the Chassidic Masters 1 Vayikra B”H Summary and Commentary www.Chabad.org Tent of Meeting and begins His communication of Vayikra The second half of the laws governing the bringing of the korbanot, Vayikra 1:1-5:26 the Book of the animal and meal offerings that are the central Exodus--whose reading we concluded last week- feature of the service performed in the Sanctuary. -was taken up primarily with the details of the Sanctuary's construction; in Exodus' concluding And He called to Moses; and G-d spoke to him verses, we read how the Sanctuary was erected out of the Tent of Meeting, saying: and the Divine Presence came to dwell in it. -
Additional Readings Lesson 1
Additional Readings Lesson 1 J. “He had been imprisoned by the Russians in one of Critique of the isolation cells of Steinhof,” they told me. “The next Pan-Determinism day, however, the door of his cell stood open and Dr. J. was never seen again.” Later I was convinced that, like by Victor E. Frankl others, he had with the help of his comrades made his way to South America. More recently, however, I was Psychoanalysis has often been blamed for its so-called consulted by a former Austrian diplomat who had been pan-sexualism. I, for one, doubt whether this reproach imprisoned behind the Iron Curtain for many years, first has ever been legitimate. However, there is something in Siberia and then in the famous Lubianka prison in which seems to me to be an even more erroneous and Moscow. While I was examining him neurologically, dangerous assumption, namely, that which I call “pan- he suddenly asked me whether I happened to know determinism.” By that I mean the view of man which Dr. J. After my affirmative reply he continued: “I made disregards his capacity to take a stand toward any con- his acquaintance in Lubianka. There he died, at about ditions whatsoever. Man is not fully conditioned and the age of forty, from cancer of the urinary bladder. determined but rather determines himself whether Before he died, however, he showed himself to be the he gives into conditions or stands up to them. In other best comrade you can imagine! He gave consolation words, man is ultimately self-determining. -
The Chabad Weekly
B”H The Chabad Weekly Parshas Toldos Chabad of Beverly Hills Vol. 19 Issue 6 Friday, Kislev 1 5776 / November 13, 2015 409 Foothill Rd. Beverly Hills, CA 90210 Candlelighting In this week's Torah portion, Tol- not well-versed in Torah Chabadofbeverlyhills.com (Los Angeles) dot, we read of the birth of Esau knowledge or the practice of Rabbi Yosef Shusterman 4:32 PM and Jacob, Esau's sale of his birth- mitzvot (commandments), right to Jacob and the subsequent whatever we do know we 310-271-9063 Friday Mincha: blessing of Jacob and Esau by should share with others. 4:50 PM Isaac. Every Jew has the obligation In Chasidic circles, and particularly to act as a "candle" unto his sur- LATEST SHEMA: 9:00 AM Jewish teachings explain that the Chabad Chasidic circles, the upcoming roundings, spreading the light name of a particular Torah por- month of Kislev is known as the "Month and warmth of Torah to more tion gives us a special insight into of Redemption" for it contains many Shabbat Schedule and more Jews. that portion. The name of the events of good news and Redemptive 8:45 AM Tanya portion, Toldot, is derived from The "generations" we create, qualities. its opening words: "And these are however, must be "the genera- 9:30AM The first day of Kislev, Rosh Chodesh Shacharit the generations (toldot) of Isaac." tions of Isaac"; it is not enough followed by marks the anniversary of the Rebbe's first An earlier Torah portion, Noach that we produce "the genera- Kiddush, public appearance after suffering a heart (Noah), begins with a similar tions of Noah." Cholent & attack in 1977. -
Copyrighted Material
bindex.qxd 7/14/05 9:00 PM Page 353 Q Index A 71–72, 83–84; and feelings/ Aaron, 100 emotions, 64–69, 84–85; and the Abraham, 20, 100, 128, 273 intellect/brain, 74, 84–85, 86–89; Abraham of Kalisk, Rabbi, xx and the love that is “very near to Akiva, Rabbi, 281, 284–285 you,”83–86, 94–97; and the obser- Amalek, 95 vance of the commandments, 86; Amidah prayer, 262, 296 and service to God, 83–89; and Animal soul: and the beinoni’s nature, Torah study, 83; and transgres- xxii, 5, 7–8, 11–12; the divine soul’s sions, 89–90 strength over, 11–12; the perpetual Beinoni’s nature: the animal soul in, struggle between the divine soul xxii, 5, 7–8, 11–12; becoming a and, xxii–xxiii, 4–22; task of ruling tzaddik, 40–42; the beinoni and over, 60; and the tzaddik, 9, 12–13 the rasha, 7–8, 26, 27; beinoni as Asiyah, 78–79, 101 rank attainable by all, 25–26; Atzilut (“proximity” or “emanation”), and the binah-gevurah connection, 78–79, 99, 297 11–12; and cultivation of pleasure/ Avodah (“service” or “work”), 54, 297 delight in God, 37–40; the divine Avodah zarah (“idolatry”), 220–221, soul in, 5–6, 8, 11–12; dual nature 297. See also Idolatry and the interaction between Ayin, 11, 148–149, 297–298 natures, xxii, 4–13; and evil, 5, 6–9, 10–11, 12, 13, 26, 31, 36–40; and B false humility, 14; and hatred of Baal Shem Tov, 213, 298; on conceal- evil, 26, 31, 36–40; and love of ment of God’s countenance, 181; God, 9–10, 13, 16, 18–19, 64–69, and evil, 221–222, 280; as founder 71–79, 83–89; and the oath of the of Hasidism, xiv; on God as like a soul, 33–42; and