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Likkutei Sichos Likkutei Sichos מאוצרות חג השבועות SHAVUOS SELECTIONS FROM LIKKUTEI SICHOS INSIGHTS INTO THE HOLIDAYS BY THE LUBAVITCHER REBBE 2 לקוטי שיחות | חג השבועות תועובשה גח ב | II LIKKUTEI SICHOS, VOLUME 6, P. 119FF. Adapted from sichos delivered on Shavuos and Shabbos Parshas Naso, 5726 [1966] Introduction he Giving of the Torah on Mt. Sinai is not only a historical event. Every day, we relive that experience. This is reflected in our praise of G‑d as “the Giver of the Torah,” using the Tpre sent tense,1 and highlighted by the mandate of our Sages2 to always view the Torah as “something new which we received today.” In that context, the differences of opinion between Rabbi Akiva and Rabbi Yishmael men‑ tioned in the sichah that follows take on a different light. When discussing the Jews’ experience at the Giving of the Torah or the way they responded to G‑d’s commandments, the Sages were not merely speaking about what happened at Mount Sinai; priarily, they were describing what the Giving of the Torah meant to them – how they approached the Torah on an ongoing basis. The Rebbe shows the interrelation between the two differences of opinion mentioned and il‑ lustrates how they relate to the general themes in these Sages’ patterns of thinking and approach to Divine service. In doing so, he provides us with lessons to apply in our own approach to Torah study and practice. 1. The text of the third of the bless‑ the blessings recited before and after 2. Sifri; Rashi on Devarim 11:13. ings recited before Torah study and the communal Torah reading. 3 SHAVUOS | What HAPPENED at SINAI What Happened at Sinai Two Different Responses to G-d’s Words א. ַפ ְארן ָאְנ ּהוֹיב ּפון ִדי ֲע ֶשֶׂרת ַהִּדְּברוֹת, ‑The Torah introduces the Ten Com .1 שׁ ְ ֵטייט ִאין פָּ ּסוקא: ַ"וְיַדֵּבר ֱא ִלֹקים ֵאת mandments by stating,1 “G‑d spoke all these ָכּל ַהְּדָבִרים ָהֵאֶּלה ֵלאמֹר". ֶדער ָוו ְארט words, laimor....” Generally, the word laimor ֵ"לאמֹר" ֶוו ְערט ִּב ְכ ַלל ֶג ַעטייטשׁ ְ ט: ּ]אום[ ּצו ”,is interpreted2 to mean “to tell someone else ִ]א ֶּיב ָער[ז ְאגן*א ּ)ו ְל ּדוְג ָמא: ַוְי ַד ֵּבר ה' ֶאל מֹשׁ ֶ ה as in the many verses that state, “G‑d spoke ֵּלאמֹר – ֵמיינטב, ַאז מֹשׁ ֶ ה ָזאל ִא ֶּיב ָערז ְאגן ּצו to Moshe laimor,” i.e.,3 G‑d spoke to Moshe ִדי ִא ְידן ָוואס ֶדער ֶּאוֹיב ְערשׁ ְ ֶטער ָהאט ִאים with the intent that Moshe relate His words ֶג ָעז ְאגט(. ִאין ּאוְנֶזער פָּ ּסוק ָא ֶּבער ֶקען ֶמען ‑to the Jewish people. In this instance, how ַאזוֹ י ִניט ַט ְייטשׁ ְ ן, ָוו ּארום ַּביי ַמ ַּתן ּתוֹ ָרה ָהאט ever, laimor must be interpreted differently ֶדער אוֹ ֶּיב ְערשׁ ְ ֶטער ֶג ֶערעדט ּצו ַא ֶלע ִא ְידן ‑because G‑d spoke to the entire Jewish peo ּ)וִבְפַרט ַאז ִמיט ַ"אֶלע ִא ְידן" ָדא – ֶוו ְערט ,ple at the Giving of the Torah. (Indeed, here ֶג ֵעמ ְיינט ַא ֶלע ִנשְׁמוֹת ִיְשָׂרֵאל ּפון ַא ֶלע the entire Jewish people,” refers to all the“ דוֹרוֹת, ָוואס ֵזיי ַא ֶלע ַזְי ֶינען ֶג ֶעווען ָא ְנ ֶוו ְעז ְנד Jewish souls, including those yet to be born ַּביי ַק ָּב ַלת ַה ּת ָוֹרה ּאון ֶג ֶעה ְערט ִדי ִ ּד ְּברוֹת ּפון in all future generations. All were present to א ֹ ו י ֶ ּב ע ְר שׁ ְ ְ ט ן ַא ֵ ל י י ן*ב(. ַהְי ְינט ּצו ֶוו ֶעמען ָה ְּאבן ‑receive the Torah and all heard the Ten Com 4 ִדי ִא ְידן ָ)א ֶדער מֹשׁ ֶ ה( ֶג ָעז ְאלט ִא ֶּיב ְער ָז ְאגן ִדי ,mandments from G‑d Himself. To whom ֲע ֶשׂ ֶרת ַה ִ ּד ְ ּברוֹ תג? then, were the Jews – or Moshe – intended to convey the Ten Commandments?5 ֶד ִער ֶּיבער ִאיז ִדי ְמִכ ְילָּתא ְמָפֵרשׁ ַאז ָדא For this reason, the Mechilta6 explains ִאיז ֶדער ַטייטשׁ ּפון ֵ"לאמֹר": ּצוִר ְיקָז ְאגן, ”.that here the word laimor means “to reply ֶעְנְטֶפ ְערן, ַאז אוֹיף ֶי ֶעדער ִּדּיבּור ָה ְּאבן In response to every commandment, the Jews ִדי ִא ְידן ּצוִר ֶיק־ג ֶעעְנְטֶפ ְערט ַאז ֵזיי ֶוו ְעלן ‑replied that they would carry out what it re אוֹ ְיס ָפ ְאל ְגן ָוואס ֶדער ִ ּד ּיב ּור ָפ ֶאד ְערט ּפון ֵזיי. .quired of them ּאון ַּב ֵנּוֹגַע ֶדעם ֶאוֹפן, ִווי ַאזוֹי ִדי ִא ְידן ‑The Mechilta relates a difference of opin ָה ְּאבן ַא ְרוֹיסֶג ָעז ְאגט ֵז ֶייער ַקָּבָלה, ֶוו ְערט ion regarding the way the Jews expressed their ֶג ְּעב ַר ְאכט ִאין ֶדער ְמ ִכ ְיל ָּתא ְצ ֵוויי ֵדיעוֹ ת: ַר ִּב י acceptance of the commandments. Rabbi 1. Shmos 20:1. Shmos Rabbah 28:6, Midrash those instances, the mitzvos were con‑ Tanchuma, Parshas Yisro, sec. 11; veyed to Moshe laimor, i.e., to com‑ 2. See Rashi, Shmos 19:12; Vayikra Zohar, Vol. I, p. 91a. municate them to the Jewish people. 1:1, Bamidbar 12:13, et al.; Malbim, By contrast, in other instances where Vayikra 1:1, 6; Erchei HaKinnuyim 5. A similar question is raised in the word laimor is used, e.g., Bereishis by R. Yechiel Halperin, maareches Torah Or, p. 67b. Likkutei Torah, Shir 5:29, 15:1, et al., that word does not Amirah. HaShirim, p. 40b, clarifies that the necessarily imply that the intent is to question is being raised regarding the 3. Sotah 5:4, and Rashi, Sotah 27b. convey a message to others. use of the word laimor in relation to 4. Pirkei D’Rabbi Eliezer, ch. 41; “the other mitzvos of the Torah.” In 6. Mechilta on this verse. 4 לקוטי שיחות | חג השבועות ִישְׁ ָמֵעאל ָז ְאגט "שֶׁ ָה ּיו ְאוֹמִרים ַעל ֵהן Yishmael states that they answered “yes” to the ֵהן ְו ַעל ַלאו ַלאו" – ַאז אוֹיף ִדי ִּדְּברוֹת ‑positive commandments and “no” to the nega ָוואס ַזְי ֶינען ִאין ּסוג ּפון ּ"קום ַוֲע ֵשׂה" tive ones. By saying “yes” to the commandments ֵ)הן( ָה ְּאבן ִדי ִא ְידן ֶג ֶעע ְנ ְט ֶפ ְערט ֵ"הן", ַאז that involved their taking action, they implied ֵזיי ֶוו ְעלן ָטאן; ּאון אוֹיף ִדי ִּדְּברוֹת ָוואס that they would do what was asked of them. And ָה ְּאבן ָא ְנ ֶג ָעז ְאגט ִניט ּצו ָטאן ַ)לאו(, ָה ְּאבן by responding “no” to the commandments that ִדי ִא ְידן ֶג ֶעע ְנ ְט ֶפ ְערט ַ"לאו", ַאז ֵזיי ֶוו ְעלן ‑involved their refraining from action, they prom ִניט ָטאן ָוואס ֶדער ֶּאוֹיב ְערשׁ ְ ֶטער ָהאט .ised they would not do what G‑d prohibited ַפ ְארָּב ְאטן. ַרִּבי ֲעִק ָיבא ָאֶּבער ָז ְאגט, ַאז Rabbi Akiva, by contrast, maintains that they ִדי ִא ְידן ָה ְּאבן ֶג ֶעעְנְטֶפ ְערט ַ"על ֵהן ֵהן ‑answered “yes” to all the commandments, say ְוַעל ַלאו ֵהן", ַאז אוֹיף ַאֶלע ִּדְּברוֹת – ing “ ‘yes,’ to the positive commandments and ַסיי אוֹיף ִדי ִּד ְּברוֹת ּפון "הן" ֲ)ע ֵשׂה( ַסיי yes’ to the negative commandments.” This reply‘ אוֹיף ִדי ִּד ְּברוֹת ּפון ַ"לאו" )לֹא ַת ֲע ֶשׂה( – signified their willingness to fulfill each of G‑d’s ָה ְּאבן ֵזיי ֶג ֶעעְנ ְט ֶפ ְערט ֶדעם ֶז ְעלְּבן ָלשׁ וֹן commands as required, doing that which was ֵ"הן", ֵמ ֶיינ ְענִדיק ֶד ְערִמיט ַאז ֵזיי ֶוו ְעלן mandated, and refraining from that which was אוֹ ְיס ִפ ְירן ֶדעם ִצ ּיו ּוי ה' – ֶי ְעדן ְל ִפי ִע ְנָינוֹ. .forbidden ִאיז ִניט ּמו ָבן, ָוואס ִאיז ֶדער ִא ְינ ַה ְאלט The reason for the difference of opinion ּפון ֵז ֶייער פְּ ּלוְג ָּתא: ָוואס ַפאר ַאן ּאו ְנ ֶט־ ‑between the Sages calls for explanation: What dif ְערשֵׁייד ֶקען ָדא ַזְיין ִצי ֶדער ֶעְנְט ֶפער ference does it make whether the Jews answered ִאיז ִּב ְלשׁ וֹן שׁ ְ ִל ָילה: ַ"לאו" ַ)אז ֵזיי ֶוו ְעלן in the negative – that they would not violate the ִניט ֵעוֹבר ַזְיין ְאוֹיפן ִא ּיסּור ָ)אֶדער ִּב ְל־ prohibition – or in the positive – affirming that שׁ וֹן ִח ּי ּוב: ֵ"הן" ַ)אז ֵזיי ֶוו ְעלן ְמ ַקֵּים ַזְיין they would carry out G‑d’s command and not do ֶדעם ִצ ּיו ּוי, ּו ְב ֵכן: ִניט ָטאן ֵקיין ִא ּיס ּור( – what is prohibited? Seemingly, the intent of both ֶדער ְמ ֻכָּון ּפון ֵּב ֶיידע ִמ ֵיני ֶע ְנ ְט ֶפ ְערס ִאיז ‑answers is the same; they expressed their readi ְ ָדאך, ִל ְכ ָאוֹרה, ֶדער ֶז ְעל ֶּבער? ness to obey all of G‑d’s commandments, both positive and negative. When Reality Changed ב. ָנ ְאך ַא פְּ ּלוְג ָּתא ִאיז ָדא ְצ ִווישׁ ְ ן ִדי ‑There is another difference of opinion be .2 ֶז ְעלֶּבע ַּתָנּ ִאים ַ)רִּבי ִישְׁ ָמֵעאל ּאון ַרִּבי tween these two Sages – Rabbi Yishmael and ֲע ִק ָיבא( – ּאון ְאוֹיך ְּבשׁ ַ ְי ּיכות ֶדעם ִעְנָין .Rabbi Akiva – regarding the Giving of the Torah ּפון ַמ ַּתן ּת ָוֹרה: On the verse,7 “All the people saw the sounds and 8 ְאוֹיפן פָּ ּסוק ְ"וָכל ָהָעם ִרוֹאים ֶאת ‑the flames,” Rabbi Yishmael states that the peo ַה ּקוֹ לוֹ ת"ד ָז ְאגט ַרִּבי ִישְׁ ָמֵעאל ִ"רוֹאין ple “saw what is [usually] seen and heard what ַהִנְּרֶאה ְו ְשׁוֹמִעין ַהִנּשְׁ ָמע" – ַאז ֶדער ”is [usually] heard.” In his reading, the verb “saw ָוו ְארט "רוֹ ִאים" ַּב ִאציט ִז ְיך ִניט ּצום ‑does not apply to the object, “sounds,” which im ָוו ְארט "קוֹ לוֹ ת", ָנאר ּצו ַ"לפִּ ִידים" ָוואס mediately follows it, but only to “the flames,” the שׁ ְ ֵטייט ַווְי ֶיטער ִאין פָּ ּסוק; ַד ֶאק ְעגן ִדי second object of the verb in the verse.
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    מאוצרות יו"ט של ראש השנה שחל להיות בשבת ROSH HASHANAH THAT FALLS ON SHABBOS SELECTIONS FROM SEFER HASICHOS INSIGHTS INTO THE HOLIDAYS BY THE LUBAVITCHER REBBE מאוצרות ספר השיחות SELECTIONS FROM SEFER HASICHOS ___ Translated and Annotated by Rabbi Eliyahu Touger and Rabbi Sholom Ber Wineberg • ראש השנה ROSH HASHANAH 2 ספר השיחות | ראש השנה ראש השנה | ROSH HASHANAH SEFER HASICHOS 5749, VOL. 2, P. 703FF. Adapted from a sichah delivered on Shabbos Parshas Nitzavim-Vayeilech, 5749 Introduction ccording to Scriptural Law, the shofar should be sounded even when Rosh Hashanah falls on Shabbos and, indeed, was sounded on such a day in the Beis HaMikdash and Aits surroundings. Nevertheless, at present, we do not sound it on Shabbos because the Sages instituted a safeguard, forbidding the observance of the mitzvah lest an unlearned person desire to hear the sounding of the shofar, not know how to sound it himself, and carry it in the public domain to a colleague to sound it for him.1 Approximately 250 years ago, the Alter Rebbe posed the following question:2 Is it appropriate to bypass a mitzvah of such great spiritual import due to concern over the mere possibility that an unlearned person might violate the Shabbos prohibitions? In resolution, he explains that the spiritual quality of Shabbos generates an arousal in the spiritual realms comparable to that of sounding the shofar. Hence, the Sages felt justified in instituting that safeguard. Every one of the later Lubavitcher Rebbeim discussed this question raised by the Alter Rebbe and his explanation, each in his own style.
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  • T S Form, 990-PF Return of Private Foundation
    t s Form, 990-PF Return of Private Foundation OMB No 1545-0052 or Section 4947(a)(1) Nonexempt Charitable Trust Department of the Treasury Treated as a Private Foundation Internal Revenue service Note. The foundation may be able to use a copy of this return to satisfy state report! 2006 For calendar year 2006, or tax year beginning , and ending G Check all that a Initial return 0 Final return Amended return Name of identification Use the IRS foundation Employer number label. Otherwise , HE DENNIS BERMAN FAMILY FOUNDATION INC 31-1684732 print Number and street (or P O box number if mail is not delivered to street address) Room/suite Telephone number or type . 5410 EDSON LANE 220 301-816-1555 See Specific City or town, and ZIP code C If exemption application is pending , check here l_l Instructions . state, ► OCKVILLE , MD 20852-3195 D 1. Foreign organizations, check here Foreign organizations meeting 2. the 85% test, ► H Check type of organization MX Section 501(c)(3) exempt private foundation check here and attach computation = Section 4947(a)(1) nonexempt chartable trust 0 Other taxable private foundation E If private foundation status was terminated I Fair market value of all assets at end of year J Accounting method 0 Cash Accrual under section 507(b)(1)(A), check here (from Part ll, col (c), line 16) 0 Other (specify) F If the foundation is in a 60-month termination $ 5 010 7 3 9 . (Part 1, column (d) must be on cash basis) under section 507 (b)( 1 ► )( B ) , check here ► ad 1 Analysis of Revenue and Expenses ( a) Revenue and ( b) Net investment (c) Adjusted net ( d) Disbursements (The total of amounts in columns (b), (c), and (d) may not for chartable purposes necessary equal the amounts in column (a)) expenses per books income income (cash basis only) 1 Contributions , gifts, grants , etc , received 850,000 .
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  • פרק כז Help Us Print Lessons in Heichaltzu in Honor of Chof Cheshvan!
    פרק כז Help us print Lessons in Heichaltzu in honor of Chof Cheshvan! Heichaltzu, a discourse delivered by the Rebbe Rashab, creates a paradigm shift in human relationships. Through understanding mystical and Chassidic teachings, Heichaltzu gets to the crux of finding unity in diversity. Lessons in Heichaltzu is the magnum opus on human relations. With your partnership, we can bring the eternal and ever prevalent Lessons in Heichaltzu to readership worldwide. Your contribution can help others find harmony within dissension. Please join us in printing this sefer in honor of Chof Cheshvan! https://www.sie.org/20cheshvan 3 PUBLISHER’S FOREWORD As mentioned several times in these forewords, we initiated the republication of Heichaltzu to service as a spiritual shield and a source of blessing in the face of Covid-19. Little did we realize how important the theme of achdus, “unity,” would become in the ensuing months. Certainly, the present situation is one which calls for intensification of our efforts to join together with our fellowmen, realizing that unity does not involve the obliteration of differences, but rather the synergistic union of diverse and even opposing energies. In this chapter and those to follow, the Rebbe Rashab elaborates regarding the loftiest expression of this motif, explaining how it operates with regard to the reve- lation of G-d’s infinite light and the tzimtzum. Although the two represent entirely opposite spiritual thrusts, they function in unison to bring about the existence of our world and all the spiritual worlds above it. In this exposition, the Rebbe Rashab explains many of the loftiest concepts in Chabad Chassidus, touching on the unique dynamics of realms existing in an entirely different stage of being than in our material world.
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  • Bus Operator Profiles 2018
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  • Hatomim #02.Indd
    How a Bachur Can succeed 04 A Letter to Talmidei HaYeshivos 24 All About the Likutei Sichos A captivating in- depth overview 20 based on interviews with the members of the Vaad L’Hafotzas Sichos, Not More Than Four Q&A about the Rebbe’s Gezeira on Mashke Presented by Rabbi Noam Wagner Reaching For The Essence The story behind the publication of one of the Rebbe Melech HaMoshiach's most groundbreaking and revolutionary קונטרס ענינה :discourses של תורת החסידות 40 58 “Newspapers Are OK, But Not Tanya?!” Rabbi Shabtai Slavaticki tells how he came close to the great light of the Rebbe Editor: Levi Liberow Managing Editor: Shraga Crombie Hebrew Editors: Rabbi M.M. Hendel Rabbi Yaakov Chazan Published by: Chabad World Center to Greet Moshiach 744 Eastern Parkway Brooklyn, NY 11213 פותחין בדבר How a Bachur מלכות Can Succeed Approaching Yud Shevat 5712, a group of bochurim from Brunoy, France (as well as from the yeshiva in Lud) sent Panim to the Rebbe, asking for a bracha to be successful in their studies. The Rebbe Melech HaMoshiach responded with the following letter which he sent to them through their mashpi’im, R’ Nissan Nemenov and R’ Shlomo Chaim Kesselman, respectively. This letter is a foundational letter (#1373 in Igros Kodesh vol. 5) which applies to all tmimim as can be seen in the Rebbe’s letter to the mashpi’im (see letter #1367 and #1372) asking them to explain it to their talmidim and sending references to maamarim which discuss its theme. In a letter to R’ Shlomo Chaim, the Rebbe writes “since you write that you read aloud the letter I wrote to some of the talmidim regarding plowing and sowing to the other students also, perhaps it would worthwhile to publicize it at the other classes in the Lud Yeshiva as well…” — FREE TRANSLATION — plowed and sown field, so too is it with [Divine] blessings — that the recipient .must preface it with plowing and sowing ב“ה, כ“ז טבת, תשי“ב But [when this is done,] even a relatively ברוקלין.
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  • Likkutei Sichos
    IN LOVING MEMORY OF OURDEARFATHER-IN-LAW & FATHER yhiee`aeil Ð miciq gd xve` Ð 'ixtq Mr. Meyer ben Hershel v"g ________________________________________________ Berger Passed away on 28 Iyar, 5772 /v /c /m /b /, LIKKUTEI * zegiy ihewl DEDICATED BY HIS CHILDREN Mr. & Mrs. and uhjha Yaakov Chana SICHOS Greenberg zyecw ceakn AN lcprnmgpnx"enc`ANTHOLOGY OF TALKS od`qxe`ipy מליובאוויטש byb the Lubavitcher Rebbe vhw au,; cvpm, gbhbh "nahj udtukv"!!! "nahj gbhbh cvpm, au,; vhw Rabbi Menachemjzelrdaglya M. Schneerson kvesau, ukpryho buxpho: buxpho: ukpryho kvesau, yk/: 4486-357 )817( tu 5907-439 )323( 5907-439 tu )817( 4486-357 yk/: `kbk wlg wlg zegiy zegiy ihewl ihewl ly ly zegiyd zegiyd itl itl caerne caerne mbxezn mbxezn [email protected] thnhhk: (iytg mebxz) Reprinted for Parshat Behar-Bechukotai, 5781 Be A Partner (Vol. 34-35) In Spreading Inyonei Moshiach U'geula!!! To Dedicate This Publication C In Honor Of Your Family Or A Loved Ones C For More Info. Call: (718) 753-6844 or (323) 934-7095 or email: [email protected] iciC lr xe`l `vei ici lr xe`l `vei "wgviC iel oekn "wgvi iel oekn" 'a c"ag xtk שנת שנת חמשת חמשת אלפי אלפי שבע שבע מאות מאות שישי ושבעי ותשע לבריאהלבריאה שנת חמשת אלפי שבע מאות ושבעי לבריאה giynd jln x"enc` w"k ze`iypl miyiyd zpy giynd jln x"enc` w"k ze`iypl dpy miyiy ldwd zpy For this and other books on Moshiach & Geulah, go to: http://www.torah4blind.org Tඈ ൽൾൽංർൺඍൾ ൺඇ ංඌඌඎൾ ංඇ ඁඈඇඈඋ ඈൿ ൺ අඈඏൾൽ ඈඇൾ, ർൺඅඅ (323) 934-7095 LIKKUTEI SICHOS IN LOVING MEMORY OF Horav Schneur Zalman Halevi v"g ben Horav Yitzchok Elchonon Halevi s"hv Shagalov Passed away on 21 Tamuz, 5766 Reb Dovid Asniel ben Reb Eliyahu v"g A PARALLEL BETWEENEkman MANNA AND SHABBOS Passed away on 5 Sivan - Erev Shavuot, 5765 Mrs.
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  • The Tragedy of Chabad-Lubavitch Responding to the Unthinkable
    The Tragedy of Chabad-Lubavitch Responding to the Unthinkable While there’s been a great deal written concerning the acceptability of some beliefs held by some members of the Chabad community, I think it’s worthwhile examining the rhetorical strength of their actual claims. It seems to me that there are four main classes of belief that distinguish Chabad Jews from mainstream orthodox Judaism. While not all Chabad members will agree to all four, there are many who feel that these classes represent the core claims of modern Chabad (Click here for selected background sources). w that Rabbi Schneerson was the greatest Torah scholar and righteous man of his generation (nasi hador) and perhaps of all generations, a prophet (navi) and infallible. w that Rabbi Schneerson was (or is) the Jewish messiah. w that a Chassidic rebbe can nullify himself before God to the point where he becomes “indistinguishable from Him.” Many Chabad Chassidim believe that Rabbi Schneerson was such a man (and therefore is alive, divine, all-knowing, all-powerful and worthy of our prayers). w that Chabad Chassidism is the only completely authentic branch of Judaism and that all Jews are obligated to study and live by the tenets of the Chabad movement. Put in their own language: any Jew who doesn’t learn Toras Chabad (i.e., who doesn’t live and study the principles and curriculum of Chabad Chassidism as manifested by the teachings of their grand rabbis and especially Rabbi M. Schneerson) is holding back the redemption – God’s ultimate goal for all creation. Now, let us approach these claims as honest and open-minded skeptics.
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  • Shabbos Sunday Sunday Night
    Shabbos, 4 Sivan, 5781 - For local candle Your complete guide to this week's Friday, lighting times visit halachos and minhagim. 10 Sivan, 5781 Chabad.org/Candles Kabbolas Hatorah • Give extra tzedakah today for the two days of 3 Besimchah U’vipnimiyus! Shavuos. Hadlakas Neiros • Before Yom Tov, “Shavuos is a light a long-burning suitable time Shabbos candle, from which to accomplish 4 Sivan 5781 | Parshas Bamidbar the Yom Tov candles everything for the benefit of Torah can be lit tomorrow study and avodah Things to do night. with yiras shamayim, • Ideally, women as well as to do • The sefirah of Friday night is 48 days of the omer. and girls should teshuvah concerning • After Minchah, read the 6th chapter of Pirkei light candles Torah study, without Avos. before shekiah.4 hindrance from the • The sefirah of motzoei Shabbos is 49 days of the Satan. In this aspect, The berachos it is similar to when omer. of Lehadlik Ner the Shofar is blown Shel Yom Tov and on Rosh Hashanah Shehechiyanu are and to Yom Kippur” said. (Hayom Yom, 4 Sivan). Sunday 5 Sivan, 5781 | Erev Shavuos Things to do Sunday night 6 Sivan, 5781 | First night of Shavuos • Today is the date when the Jewish nation announced “Naaseh venishma,” prefacing Things to do naaseh to nishma. Over the course of the day, reflect on this event and how it applies to us, that • We are careful to begin Maariv tonight after tzeis when serving Hashem, we must first act and only hakochavim, so the forty-nine days of sefiras then try to understand.1 ha’omer will be complete.5 • The Rebbe would often make a siyum on • Say the Shemoneh Esrei for Shalosh Regalim, Maseches Sotah during the farbrengen of Erev inserting the additions for Shavuos where Shavuos.
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