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AVAILABLE NOW IN STORES

‫בראשית‬ BEREISHIS BACK TO BASICS WORKBOOK

SPECIAL SAMPLE PARSHAH

Seeing the Parshah the way the Rebbe does


THE REVOLUTIONARY BACK TO BASICS SICHOS BOOK IS HERE. Find out why more than fifty schools, countless Chabad Houses, and thousands of individuals have chosen Back to Basics as their number one choice for learning Chassidus.

Perfect for... • Chassidus classes • One on one study

• Adult education • Youth learning groups • Gifts for balebatim

W H AT YO U W I L L F I N D I N S I D E

In this workbook you will find:

THE BACK TO BASICS SICHA BOOK

In thisWeekly workbook you will find: Goals - A set of objectives the reader is 







meant to Aaccomplish while that week’s Weekly Goalsset of objectives the readerlearning is Igros Kodesh- A letter of The Rebbe that Weekly Goals A set of objectives the reader is meant to accomplish while learning that week’s highlights the same message as the sicha of Sicha. sicha. that particular week. The letters are brought to meant to accomplish while learning that week’s show how the Rebbe applied the same message to someone’s personal predicament or situation. Sicha. Sicha Text- The actual Yiddish sicha retyped Sicha Text The actual Yiddish Sicha retyped and and laid out in a clear and user-friendly manner. Getting Started- A selection from the sicha with laid out in a clear and user friendly manner. linear translation and nekudos. This section Sicha Text The actual Yiddish Sicha retyped and Translations- A list of translations of the more helps the new Yiddish reader become difficult words found in the sicha. accustomed to proper pronunciation and word laid out in a clear and user friendly manner. Translations - A list of translations of the more clustering. Concepts- A free translation of the concepts of difficult words foundin in the Sicha. the sicha to assist the-reader Translations A list understanding of translations of the more  ReviewA list of review questions to ensure that what the sicha is saying in each paragraph. the reader properly understood the content and difficult words found in the Sicha. the skills of the week. There will also be questions Concepts - A free translation of the concepts of the each week that challenge the reader to apply the Insights- Deeper explanations and background lesson what of the sicha in a personal and relevant information will the enhance the reader’s Sicha to that assist reader in understanding way. Concepts of -A free translation understanding ideas that are mentionedof in the concepts of the the sicha. the Sicha is saying in each paragraph. Sicha to assist the reader in understanding what Flowchart- A map that clarifies the flow of one 



idea to the next and how each element played a Sthe kills-Sicha A specific skill to bein worked each is saying eachonparagraph. part in the bigger picture of the sicha. Insights Deeper explanations and background week to assist the reader to accumulate the necessary skills in order to begin learning sichos information that will enhance the  reader’s on his own. Making It Real-.Several thought-provoking Insights - Deeper explanations and background questions that will assist the reader in applying understanding of ideas that are mentioned in the sicha to real-life challenges. information that will enhance the thereader’s

Sicha. understanding of ideas that are mentioned in the

Sicha. Skills - A specific skill will be worked on each week


BODY: BURDEN OR BUDDY? Avraham represents the soul, while Sarah represents the body. Interestingly, Avraham was commanded to listen to Sarah. The body plays an integral role in enabling the soul to fulfill its purpose of serving Hashem.

‫שרה‬ ‫חיי‬ CHAYEI SARAH

This week you will learn: CONTENT »» Why Avraham (soul) was commanded to listen to Sarah (body).

LESSON »» How we must incorporate our bodies into our service of Hashem.

SKILLS »» Differentiating between Hebrew words and Yiddish words based on vowels.

'‫ד‬-'‫לקוטי שיחות חלק א’ | פרשת חיי שרה א‬ LIKUTEI SICHOS VOL.1 PAGE 31 | NUMBERS 1-4


Skills

‫'א הרש ייח תשרפ | ’א קלח תוחיש יטוקל‬-‫ 'ד‬

‫עס שטייט ״כל אשר תאמר אליך‬ ."‫שרה שמע בקולה‬ ‫ווארט פון‬ ָ ‫באוואוסט דער‬ ַ ‫ עס איז‬.‫ב‬ ‫בעל שם טוב אויף דעם פסוק כי‬ .2'‫תראה חמור שונאך גו‬ ‫"כי תראה חמור״ – ַאז דו וועסט‬ ‫זיך איינקוקן אין דיין חומר‬ ּ ‫(קערפערלעכקייט) וועסטו זען‬ ,‫ַאז ״שונאך״ – ער איז דיין שונא‬ ‫ווייל אין ָאנהויב עבודה און ביים‬ ‫ָאנהויב פון לעבן זיינען גוף און‬ ;‫נשמה שונאים איינער דעם צווייטן‬ ‫״רובץ תחת משאו״ – משא מיינט‬ ‫(לאסט) פון תורה און‬ ‫דער עול‬ ַ ‫דאס איז‬ ָ ‫ ניט קוקנדיק ַאז‬.‫מצוות‬ ‫דערפאר‬ ‫וואס‬ ַ ָ ,‫ זיין משא‬,‫״משאו״‬ ‫האט מען געגעבן מצוות צו נשמות‬ ָ ‫ ווייל די כוונה איז‬,‫אין גופים דוקא‬ – ‫צוליב אויסלייטערן דעם גוף‬ ‫פאר אים ַא‬ ַ ‫דאס‬ ָ ‫פונדעסטוועגן איז‬ .‫ ה‬,‫  שמות כג‬2

3

:‫ אין דער היינטיקער סדרה שטייט‬.‫א‬ ‫״ותמת שרה בקרית ארבע היא חברון‬ ‫ טייטשט דער זהר ַאז‬."‫בארץ כנען‬ ‫שרה איז ַא רמז (אנדייט) אויף דעם‬ .1‫גוף און אברהם – אויף דער נשמה‬ – ‫דאס איז – ָזאגט דער זהר‬ ָ ‫און‬ ‫ ַאז ווען דער גוף‬,‫״ותמת שרה״‬ ‫וואס‬ ָ ,‫שטארבט ״בקרית ארבע״‬ ,‫ער באשטייט פון די פיר יסודות‬ ‫האט‬ ָ ‫וואס כל זמן ער‬ ָ ,"‫״היא חברון‬ ‫ זיינען די פיר יסודות‬,‫געלעבט‬ ,‫ איז ווען ער שטארבט‬,‫געווען מחובר‬ ‫דעמאלט איז "ויבא אברהם״ – די‬ ‫ די‬:"‫נשמה – ״לספוד לשרה ולבכותה‬ ,‫ ווייל אויך נאכן טויט‬,‫נשמה וויינט‬ ‫ איז די נשמה‬,‫און לאחר ההסתלקות‬ .‫פארבונדן מיטן גוף‬ ַ ‫ ַאז שרה איז ַא רמז אויף‬,‫לויט דעם‬ ,‫דעם גוף און אברהם אויף דער נשמה‬ ‫וואס‬ ‫איז אין פלוג ניט‬ ָ ‫פארשטאנדיק‬ ַ ‫ ד"ה רבי בנאה‬.‫   זע שו"ת הרשב"א סי' תיח‬1 .)‫ שם כרך ב' תמב ַא ואילך‬.‫ ב ואילך‬,‫(אוה"ת ח"ש קי‬

There is a famous teaching of the Baal Shem Tov that will help us better understand why Avraham was commanded to listen to Sarah; why the soul is commanded to listen to the body. There is a passuk that states:”‫כי תראה חמור שונאך רובץ תחת משאו וחדלת מעזוב לו עזוב‬ ‫”תעזוב עמו‬- “ When you see the donkey of your enemy crouching under its burden, though you may (want to) refrain from helping him, you should surely help him.” The Baal Shem Tov offers a unique explanation on this passuk. ‫כי תראה חמור‬- When you will see your

3

IDEAS & INSIGHTS

1

an attempt to draw down G-dliness into this world, without altering its image. In contrast, the body, which corresponds to malchus, is more concerned that its inner G-dly core be compatible with, and suitable to, the rest of the world. Thus Avraham, the male, represents the soul while Sarah, the female, represents the body. ‫ שרה‬- Sarah

‫ אברהם‬- Avraham

‫ מלכות‬- Malchus

‫ ז"א‬- Z”a

‫ מקבל‬- Receiver

‫ משפיע‬- Giver

‫ נקבה‬- Female

‫ זכר‬- Male

‫ זולת‬- Focus on others

‫ עצמו‬- Focus on oneself

‫ גוף‬- Body

‫ נשמה‬- Soul

2

DIFFERENTIATING BETWEEN HEBREW AND YIDDISH BASED ON VOWELS Although a sicha is written in Yiddish, there are many Hebrew words used as well. In order to pronounce a word correctly, the reader must be aware of the language of the particular word. To identify the language of a word, observe if there are letters being used in order to dictate the sounds. If yes, it is a Yiddish word. If not, it is a Hebrew word. (Generally, the Hebrew words in a sicha will not have Nekudos.)

BELOW IS THE SAME WORD SPELLED IN YIDDISH AND HEBREW. Note the differences: ‫רפ ֶלר‬ ִּ ‫קאטערפילער | ַּכ ֶט‬ ּ (Caterpillar)

ָ

Yiddish

Hebrew

‫ָא‬ ‫ַא‬ ‫יי‬

ֵַ

ַ‫יי‬ ‫ע‬ ‫י‬ ‫ו‬ ‫וי‬ All other Letters

ְֶ ִ ֻ ְֹ ‫ַאי‬ or

‫ּו‬ ֹ‫ו‬

English Duck Bark Late Bite Felt It / Eat Food Boy No vowel

2


Translations ‫טייטשין‬ Known

‫באוואוסט‬

When you will see the donkey of your enemy

‫איינקוקן‬

Into your

‫אין דיין חומר‬

Physicality

‫קערפערלעכקייט‬

You will see

‫וועסטו זען‬

In the beginning

‫אין אנהויב‬

One to the other

‫איינער דעם צווייטן‬

Burden

‫רובץ תחת משאו‬ ‫לאסט‬

Notwithstanding Its

‫ניט קוקנדיק‬ ‫זיין‬

Therefore Given In order to purify

IDEAS & INSIGHTS

Today’s

‫שטייט‬

Indication

‫אנדייט‬

When

‫שטארבט‬

Is comprised

‫באשטייט‬

The four elements Were connected

‫די פיר יסודות‬ ‫זיינען געווען מחובר‬

Then

‫דעמאלט‬

Cries

‫וויינט‬

Since

‫ווייל‬

Also after death

‫אויך נאכן טויט‬

Connected

‫פארבונדן‬

According to this

‫לויט דעם‬

‫געגעבן‬

Understood Everything that Sarah tells you, listen to her voice

1

‫ווען‬

Dies

Seemingly

‫צוליב אויסלייטערן‬

‫היינטיקער‬

States

‫דערפאר‬

The beginning of this week’s parshah tells of Sarah’s passing. The passuk says: “‫ותמת‬ ‫“– ”שרה בקרית ארבע היא חברון בארץ כנען‬And Sarah passed away in Kiryas Arba, which is Chevron in Eretz K’naan.” The Zohar explains that Sarah Imeinu represents the physical body, while Avraham Avinu represents the soul.1 According to this explanation, the Zohar understands the passuk as follows: ‫ ותמת שרה‬-when Sarah (the body) dies, ‫ בקרית ארבע‬- which was once comprised of the four elements: fire, air, water and earth, ‫(חברון‬-‫היא חברון‬ comes from the word ‫ חיבור‬which means connection) - when the four elements were still connected (when the person was still living). Then, after the person passes on, ‫ ויבא אברהם‬Avraham, (the soul,) comes ‫ לספוד שרה ולבכותה‬- to

1

Concepts

3

‫כי תראה חמור שונאך‬

Look into

Crouching under its load

3

Likutei Sichos Vol.1 Page 31 | numbers 1-4

2

‫אין פלוג‬ ‫פארשטאנדיק‬ ...‫כל אשר תאמר‬

mourn for Sarah (the body) and to cry over it. This means that the soul mourns the death of the body, because even after the separation of body and soul, they still remain connected on some level. According to this interpretation of the Zohar, a very simple question arises. It is well known that Hashem commanded Avraham to listen to everything that Sarah told him. On a deeper level this signifies that the soul must obey whatever the body demands of it. However, it would seem that the very opposite should be the case, that the body should follow the instructions of the soul.

2

1. In Kabbalah and Chassidus, the midos [Divine attributes and corresponding human character traits] can be divided into ‘z”a’ and ‘malchus’. (Z”a is a reference to the six attributes themselves, while malchus represents the way they can be conveyed to others.) When z”a is analyzed alongside malchus, z”a is considered masculine, while malchus is considered feminine. The emotions which correspond to z”a represent an honest and unaltered reflection of feelings inside one’s head, while malchus focuses on presenting one’s feelings in an understandable and relevant manner, so they may be successfully conveyed to others. In a similar manner, z”a tries to conquer the world for Hashem without taking the world’s current physical status into account, while malchus attempts to create a G-dly dwelling place within the world itself by uncovering the hidden G-dliness. Just as z”a represents feelings as they are without filtering, so too the soul, which corresponds to z”a, represents


Skills

‫'א הרש ייח תשרפ | ’א קלח תוחיש יטוקל‬-‫ 'ד‬

,'‫ ַאזוי אויך אין אהבת ד‬,‫ענדערונג‬ ‫וואס‬ ָ ,‫ַאז דער ״קרבת אלקים לי טוב״‬ ‫דארף אויך‬ ַ ,‫דער מענטש דערהערט‬ .‫זיין קענטיק אין זיין גוף‬

‫ ממילא‬,‫דאס ניט‬ ָ ‫וואס ער וויל‬ ָ ,‫משא‬ .‫איז ער ״רובץ תחת משאו״‬

‫וואס‬ ָ ‫נאר‬ ָ ‫ ניט‬:‫ַאזוי אויך אין יראה‬ ‫דארף זיין ַא כיווץ אין מוח ָאדער‬ ַ ‫עס‬ ‫דארף‬ ַ ‫נאר עס‬ ָ ,‫אפילו אין הארצן‬ ּ ‫קערפערלעכן‬ ‫זיין קענטיק אין דעם‬ ‫פלייש פון מוח און הארץ ַאז ער‬ .‫שרעקט זיך‬ ,‫האבן אונז געוויזן די נשיאים‬ ָ ‫ַאלץ‬ ‫ראן‬ ַ ‫פא‬ ַ ‫און אויך אין דער ַזאך איז‬ ּ ‫באוואוסט די‬ ‫ַא‬ ַ ‫ עט איז‬.‫ביישפיל‬ ‫האט‬ ָ ‫מעשה ַאז דער אלטער רבי‬ ‫מאל אין דאוונען (ראש השנה ָאדער‬ ָ ‫ַא‬ ‫יום כיפור) קומענדיק צו די ווערטער‬ ‫״ובכן תן ּפחדך״ – זיך ָאנגעהויבן‬ ,‫קייקלען אויף דער ערד ָזאגנדיק ּפח‬ ‫ און‬,)‫ (מיט ַא פתח אונטערן ּפא‬,‫ּפח‬ ‫געקאנט‬ ‫האט ער ניט‬ ָ ָ ‫פאר גרויס פחד‬ ַ ‫ ערשט אין‬.‫ווארט‬ ָ ‫פארענדיקן דעם‬ ‫האט ער אויסגעפירט‬ ָ ‫ַא צייט ַארום‬ ּ ‫ווארט‬ .‫״פחדך״‬ ָ ‫גאנצן‬ ַ ‫דעם‬

5

‫נאך ַא מעשה פון דעם רבי׳ן דעם‬ ָ ‫ אין די ערשטע ָיארן פון‬:‫צמח צדק‬

6

‫וואס די מצוות זיינען‬ ָ ‫ אויסער דעם‬.‫ג‬ ‫געווארן דוקא צו נשמות אין‬ ‫געגעבן‬ ָ ‫גופים – זיינען די מצוות גופא אויך‬ ‫ָאנגעטאן דוקא אין גשמיות׳דיקע‬ ,‫נאר די מצוות מעשיות‬ ָ ‫ און ניט‬.‫ַזאכן‬ ‫נאר אויך די מצוות וועלכע זיינען‬ ָ ‫חובת הלבבות – ַאזוי ווי אהבה און‬ ‫ – און חובת המוח – ַאזוי ווי די‬,‫יראה‬ ‫מצוה פון האמנת היחוד (גלויבן אין‬ )‫דער איינציקייט פון דעם באשעפער‬ ‫ ַאז‬,‫– אויך די מצוות איז זייער ענין‬ ‫זיי זאלן דערפילט ווערן דוקא אין‬ ּ ‫הארץ‬ ‫דעם‬ ַ ‫קערפערלעכן פלייש פון‬ .‫און מוח‬ ‫ ַאזוי‬.'‫ די מצוה פון אהבת ד‬:‫למשל‬ ‫דאך ״שמועה‬ ָ ‫ווי אין גשמיות איז‬ ‫ (א גוטע בשורה‬3‫טובה תדשן עצם״‬ ‫ ווי די גמרא‬,)‫מאכט פעט דעם ביין‬ ‫ ַאז פון דער גוטער בשורה‬4‫דערציילט‬ ‫נגעזאגט איז‬ ‫האט אים ָא‬ ָ ָ ‫וואס מען‬ ָ ּ ‫קערפערלעכע‬ ‫געווארן ביי אים ַא‬ ָ .‫ ל‬,‫   משלי טו‬3 .‫ ב‬,‫   גיטין נו‬4

IDEAS & INSIGHTS

Alter Rebbe came to the words ‫“ – ובכן תן פחדך‬And thus you shall place your fear” he began to roll on the ground unable to complete the word “your fear” because of the actual fear he was experiencing from just saying the words. Only after a while was the Alter Rebbe actually able to complete the sentence. puzzled by R’ Yochanan’s greeting as he was merely a general. Moments later, emissaries arrived from Rome to announce that the government decided to crown Vespasian as the new King. At the time, Vespasian had one shoe on and the other off and with the advent of the news, he was unable to put on the second shoe. R’ Yochanan explained that his feet had actually expanded due to his elation about the good news. R’ Yochanan suggested that Vespasian order someone whom he disliked to be brought before him so that Vespasian’s lower spirits upon seeing this fellow would cause his feet to contract and allow him to put on the second shoe. R’ Yochanan then made three requests with the future of the Jewish people in mind and Vespasian consented to honor the requests.

4

DIFFERENTIATING BETWEEN HEBREW AND YIDDISH BASED ON VOWELS Although a sicha is written in Yiddish, there are many Hebrew words used as well. In order to pronounce a word correctly, the reader must be aware of the language of the particular word. To identify the language of a word, observe if there are letters being used in order to dictate the sounds. If yes, it is a Yiddish word. If not, it is a Hebrew word. (Generally, the Hebrew words in a sicha will not have Nekudos.)

BELOW IS THE SAME WORD SPELLED IN YIDDISH AND HEBREW. Note the differences: ‫רפ ֶלר‬ ִּ ‫קאטערפילער | ַּכ ֶט‬ ּ (Caterpillar)

ָ

Yiddish

Hebrew

‫ָא‬ ‫ַא‬ ‫יי‬

ֵַ

ַ‫יי‬ ‫ע‬ ‫י‬ ‫ו‬ ‫וי‬ All other Letters

ְֶ ִ ֻ ְֹ ‫ַאי‬ or

‫ּו‬ ֹ‫ו‬

English Duck Bark Late Bite Felt It / Eat Food Boy No vowel

4


Translations ‫טייטשין‬ Bodily change The closeness of G-d is good for me Feels/senses Noticeable Collapse/cringe He is scared Showed us There is an example

‫קערפערלעכע ענדערונג‬

‫אנגעטאן‬

‫קענטיק‬

Not only

‫ניט נאר‬

‫א כיווץ‬

Mitzvos of action

Concluded

Emotional requirements

‫ער שרעקט זיך‬ ‫אונז געוויזן‬

5

‫פאראן א ביישפיל‬

‫ובכן תן פחדך‬

At a later time

‫אנגעהויבן קייקלען‬ ‫אויף דער ערד‬ ‫ניט געקאנט פארענדיקן‬ ‫אין א צייט ארום‬ ‫אויסגעפירט‬

physical coarseness (‫ = חומר‬coarseness), you will realize that,‫ שונאך‬- it is your enemy, for at the start of one’s avodah, the body and soul are enemies, ‫ – רובץ תחת משאו‬the body is struggling under its burden, and initially, the body considers the yoke of Torah and mitzvos to be a burden with which it struggles. The body recognizes that mitzvos are not meant to remain spiritual concepts and must be physically fulfilled in order to refine the body. So although the body recognizes that the Torah is a load that the body must carry, it still considers it a troublesome burden. In addition to the fact that the mitzvos are intended to be fulfilled by people in this physical world, the actual performance of mitzvos themselves are physical actions, carried out using physical objects. This applies even to the mitzvos that command us to have specific feelings. The

IDEAS & INSIGHTS

4

5

‫אויסער דעם‬

Dressed

And thus you shall place your fear

Wasn’t able to finish

Besides for the fact

‫פונדעסטוועגן‬

‫דערהערט‬

‫קומענדיק צו די ווערטער‬

On the ground

Nevertheless

‫קרבת אלקים לי טוב‬

Came to the words

Began to roll

Concepts

Likutei Sichos Vol.1 Page 31 | numbers 1-4

Believe

‫מצוות מעשיות‬ ‫חובת הלבבות‬ ‫גלויבן‬

Unity

‫איינציקייט‬

Creator

‫באשעפער‬

Be felt

‫דערפילט ווערן‬

Bodily flesh Heart Good tiding Makes the bones fat

4

‫קערפערלעכן פלייש‬ ‫הארץ‬ ‫גוטע בשורה‬ ‫מאכט פעט דעם ביין‬

Tells over

‫דערציילט‬

Told

‫אנגעזאגט‬

emotions we feel towards Hashem, such as love and fear, as well as the mitzvah to “know” Hashem are meant to have a physical effect. It is known that when one hears news that makes him happy, it can affect his physical body. The Gemara tells a story of how when Reb Yochanan ben Zakai informed a certain general that he was now the new King, at that moment the new King was unable to fit his shoe on.2 The feelings of happiness that the news created had a physical effect on the body, causing his bones to grow. Likewise, the love and fear that a Jew feels for Hashem should create a palpable physical change in him. Our Rebbeim taught us everything by example, including how our feelings toward Hashem should affect our physical body. There is a story of the Alter Rebbe that illustrates this idea. Once on Rosh Hashanah or Yom Kippur when the

5

2. At the end of the second Temple period during the Roman siege on Jerusalem, Jewish radicals controlled the city. They believed in independence at all costs, and were firm in their belief that people should die fighting, rather than negotiate a settlement with Rome that would give up Jewish sovereignty over the Land of Israel (albeit sparing Jewish lives. R’ Yochanan ben Zakai wanted to meet with the Roman commander Vespasian to negotiate what might be salvaged from the looming destruction. At the time, the radicals would not allow anyone to leave the city for negotiations with the Romans. R’ Yochanan therefore pretended to become ill and die so that he could be ‘buried’ outside the city. Once outside the city, R’ Yochanan met with Vespasian. R’ Yochanan greeted Vespasian with ‘Greetings to you King.’ Vespasian was


‫‪Skills‬‬

‫ 'ד‪'-‬א הרש ייח תשרפ | ’א קלח תוחיש יטוקל‬

‫‪DIFFERENTIATING‬‬ ‫‪BETWEEN HEBREW‬‬ ‫‪AND YIDDISH BASED‬‬ ‫‪ON VOWELS‬‬ ‫‪Although a sicha is written in Yiddish,‬‬ ‫‪there are many Hebrew words used‬‬ ‫‪as well. In order to pronounce a word‬‬ ‫‪correctly, the reader must be aware of‬‬ ‫‪the language of the particular word.‬‬ ‫‪To identify the language of a word,‬‬ ‫‪observe if there are letters being used‬‬ ‫‪in order to dictate the sounds. If yes, it‬‬ ‫‪is a Yiddish word. If not, it is a Hebrew‬‬ ‫‪word. (Generally, the Hebrew words‬‬ ‫)‪in a sicha will not have Nekudos.‬‬

‫מאל געזעסן און‬ ‫זיין נשיאות איז ער ַא ָ‬ ‫האט‬ ‫רבראכט מיט חסידים‪ .‬מען ָ‬ ‫פא ַ‬ ‫ַ‬ ‫וואס הייסט‬ ‫קאוויט (דאס ָ‬ ‫געבראכט ַ‬ ‫ַ‬ ‫האט ער גענומען איין‬ ‫היינט ‪90‬־ער)‪ָ ,‬‬ ‫נאך ַא גלאז און געהייסן‬ ‫גלאז‪ ,‬און ָ‬ ‫האט‬ ‫נאכדעם ָ‬ ‫אנגיסן ַא דריטע גלאז‪ָ .‬‬ ‫געטאן מיט דער האנט‬ ‫ער ַא פיר‬ ‫ָ‬ ‫איבער דעם שטערן‪ ,‬און ס׳איז אויף‬ ‫גארניט ניכר געווען די משקה‪.‬‬ ‫אים ָ‬ ‫האט דער צמח צדק שפעטער‬ ‫ָ‬ ‫האט זיך‬ ‫דערקלערט‪ַ ,‬אז ער‬ ‫ָ‬ ‫ריינגעטראכט אין גדולת ד'‪ ,‬איז‬ ‫ַא‬ ‫ַ‬ ‫אויף אים אגגעפאלן ַא פחד‪ ,‬און ״יין‬ ‫קשה פחד מפיגו״ (פחד ניכטערט‬ ‫שטארקן וויין)‪ ,5‬און דער‬ ‫אויס פון‬ ‫ַ‬ ‫ּ‬ ‫קערפער‬ ‫רא ּפ פון דעם‬ ‫פחד נעמט ַא ָ‬ ‫האט אויף‬ ‫וואס דער וויין ָ‬ ‫די ווירקונג ָ‬ ‫האט ביי אים ַאזויפיל‬ ‫אים‪ .‬די יראה ָ‬ ‫געווירקט‪ ,‬און עס איז ַאזוי ווייט‬ ‫קענטיק געווען‪ ,‬אויך אויף דעם‬ ‫ּ‬ ‫ארא ּפגענומען‬ ‫האט ָ‬ ‫קערפער‪ַ ,‬אז עס ָ‬ ‫די ווירקונג פון דער משקה‪.‬‬

‫‪BELOW IS THE SAME‬‬ ‫‪WORD SPELLED IN‬‬ ‫‪YIDDISH AND HEBREW.‬‬ ‫‪Note the differences:‬‬ ‫רפ ֶלר‬ ‫קאטערפילער | ַּכ ֶט ִּ‬ ‫ּ‬ ‫)‪(Caterpillar‬‬

‫‪English‬‬ ‫‪Duck‬‬ ‫‪Bark‬‬ ‫‪Late‬‬ ‫‪Bite‬‬ ‫‪Felt‬‬ ‫‪It / Eat‬‬ ‫‪Food‬‬ ‫‪Boy‬‬ ‫‪No‬‬ ‫‪vowel‬‬

‫‪6‬‬

‫ָ‬

‫‪Hebrew‬‬

‫‪Yiddish‬‬

‫ֵַ‬

‫ָא‬ ‫ַא‬ ‫יי‬

‫ִ ְֶ‬ ‫ֻ‬ ‫ְֹ‬ ‫ַאי‬ ‫‪or‬‬

‫ּו‬ ‫וֹ‬

‫ייַ‬ ‫ע‬ ‫י‬ ‫ו‬ ‫וי‬ ‫‪All other‬‬ ‫‪Letters‬‬

‫‪7‬‬

‫ַאזוי איז אויך אין אהבה‪ַ .‬אזוי ווי‬ ‫הרה״צ ר׳ מנחם נחום טשערנאבעלער‬ ‫איז געווען פעט בגופו פון ָזאגן אמן‬ ‫‪   5‬זע ב"ב י‪ ,‬א‪ .‬וצע"ק‪ – .‬וראה לקו"ש חכ"ה ע'‬ ‫‪.994‬‬

‫האט זיך‬ ‫יהא שמי׳ רבא‪ַ .6‬אז ער ָ‬ ‫ריינגעטראכט אין דעם ״שמי׳ רבא״‬ ‫ַא‬ ‫ַ‬ ‫און גדולת הוי׳‪ַ ,‬אז דער אויבערשטער‬ ‫איז ״מברך לעלם ולעלמי עלמיא״‪,‬‬ ‫ַאז ער ווערט נמשך אין ַאלע עולמות‪,‬‬ ‫וואס אויך עולם העשי׳ הגשמי איז‬ ‫ָ‬ ‫געווארן‬ ‫אין כלל – איז ער נתעורר‬ ‫ָ‬ ‫מיט ַאן אהבה און תענוג‪ ,‬ביז וואנען‬ ‫האט ּ‬ ‫גע׳פועל׳ט ַא פעטקייט‬ ‫דאס ָ‬ ‫ַאז ָ‬ ‫ּ‬ ‫אין זיין קערפער‪.‬‬ ‫‪8‬‬

‫ד‪ .‬״וחדלת מעזוב לו״ – איז דער בעל‬ ‫שם טוב ווייטער מבאר אין זיין תורה‬ ‫אויף דעם אויבן־דערמאנטן פסוק‪:‬‬ ‫דאך מיינען ַאז וויבאלד דער‬ ‫קענסטו ָ‬ ‫גוף איז ״רובץ תחת משאו״ וועסטו‬ ‫וואס‬ ‫זיך פארנעמען מיט ַאזא עבודה ָ‬ ‫געהערט צו דער נשמה‪ ,‬און דעם‬ ‫גוף וועסטו צעברעכן דורך תעניתים‬ ‫וסיגופים – ָזאגט מען‪ :‬״עזוב תעזוב‬ ‫דארף מברר זיין דעם‬ ‫עמו״‪ ,‬ווייל מען ַ‬ ‫גוף‪.‬‬

‫‪9‬‬

‫אפילו ווען ער ָזאל מכוון זיין ַאלע‬ ‫כוונות פון דער מצוה און די מצוה‬ ‫ּ‬ ‫בפועל וועט ער ניט מקיים זיין; ער‬ ‫וועט מכוון זיין די כוונות פון תפילין‪,‬‬ ‫נאר ּ‬ ‫בפועל וועט ער קיין תפילין ניט‬ ‫ָ‬ ‫‪   6‬ד"ה וקבל היהודים תרע"ח‪.‬‬

‫‪physical body in our spiritual service of Hashem thereby elevating‬‬ ‫‪physicality to great spiritual heights.‬‬ ‫‪If a person had contemplated all the spiritual aspects of a‬‬ ‫‪mitzvah, but did not actually perform the mitzvah in a physical‬‬ ‫‪way, not only has he failed to do a mitzvah, but he has actually‬‬ ‫‪committed a sin by consciously neglecting the mitzvah. If, on the‬‬ ‫‪other hand, he physically carried out the mitzvah with no deeper‬‬ ‫‪intentions at all, the mitzvah has still been fulfilled. (Obviously he‬‬ ‫‪must strive to incorporate the spiritual intentions as well, but the‬‬ ‫)‪achievement of a mitzvah is not dependent on it.‬‬

‫‪9‬‬


Translations ‫טייטשין‬

Likutei Sichos Vol.1 Page 31 | numbers 1-4

Thought into/ contemplated

‫אריינגעטראכט‬

His great name

‫שמי' רבא‬

Is drawn down

‫ווערט נמשך‬

Is included

‫איז אין כלל‬

Until a point Caused a fatness

Sat and farbrenged Took one cup Pour Afterwards

‫גע'פועל'ט א פעטקייט‬ ‫וחדלת מעזוב לו‬

Previously mentioned

‫דערמאנטן‬-‫אויבן‬

Since

Ninety percent alcohol

‫ביז וואנען‬

And you (want to) refrain from helping him You can think

First years

Made a motion 8

You will involve yourself Belongs You will break Through

‫וועסטו צעברעכן‬ ‫דורך‬

You must help him In actuality

‫בפועל‬

9

There is a story of the Tzemach Tzedek that also highlights this concept. During the early years of his leadership, he was sitting with the Chassidim at a farbrengen. A bottle of ninety percent alcohol was brought to the table and the Tzemach Tzedek drank two entire cups and asked that a third cup be filled. Afterwards he made a motion with his hand across his forehead and the effect of the alcohol wasn’t visible at all. The Tzemach Tzedek later explained that when he put his hand across his forehead he was thinking about the greatness of Hashem, and that awareness brought about a fear that was so real that it completely counteracted the effect of the alcohol. We see from these stories that the fear that a Jew feels towards Hashem is not merely an abstract idea, but rather a physical reality.

Concepts

6

IDEAS & INSIGHTS

7

7

The same applies to the love one should feel toward Hashem. R’ Nochum Chernobeler

‫נאכדעם‬ ‫א פיר געטאן‬

‫שפעטער דערקלערט‬ ‫אריינגעטראכט‬ ‫אנגעפאלן‬ ‫ניכטערט אויס‬

Takes away

‫נעמט אראפ‬

The effect

‫די ווירקונג‬

Affected so much

‫עזוב תעזוב עמו‬

‫אנגיסן‬

‫גארניט ניכר געווען‬

Sobers

‫געהערט‬

‫גענומען איין גלאז‬

Nothing was noticeable

Fell

‫וועסטו זיך פארנעמען‬

‫קאוויט‬

‫איבער דעם שטערן‬

Contemplated

‫וויבאלד‬

6

‫געזעסן און פארבראכט‬

Over the forehead Later explained

‫קענסטו דאך מיינען‬

‫ערשטע יארן‬

‫אזויפיל געווירקט‬

Such an extent

‫אזוי ווייט‬

Fat in his body

‫פעט בגופו‬

7

was known to become physically fat from the pleasure he would derive from answering ‫אמן יהא‬ ‫שמי’ רבא‬. When saying these words he would think about the greatness of Hashem and how Hashem is drawn down through all the worlds, including this physical world, and he would derive a sense of pleasure that caused a physical change in his body. The passuk (quoted above with the explanation of the Baal Shem Tov) continues ‫וחדלת מעזוב לו‬-“You may (want to) refrain from helping him.” The Baal Shem Tov explains that a person may think that it would be more conducive to his Avodas Hashem if he were to ignore these physical reactions and focus only on the spiritual components. He may think that the best way to deal with the body is to suppress it by fasting and causing it harm.3 The passuk then says, “‫עזוב תעזוב‬ ‫”עמו‬-“you shall surely help with him,” the purpose of our avodah is specifically to incorporate the

8

3. At the time of the inception of the Chassidic Movement, many sincere Jews were seeking a path that would help them toward added purity and spirituality. Many became ascetics and adopted practices to weaken and torment the body in the hope that this would cleanse and strengthen the soul. They would fast often, roll in the snow and otherwise hurt themselves. The Baal Shem Tov, along with his successors the Mezritcher Magid and the Alter Rebbe, emphasized that the focus on self-deprivation is wrong. They taught that “a small hole in the body is a large hole in the soul.”


‫‪Skills‬‬

‫ 'ד‪'-‬א הרש ייח תשרפ | ’א קלח תוחיש יטוקל‬

‫‪DIFFERENTIATING‬‬ ‫‪BETWEEN HEBREW‬‬ ‫‪AND YIDDISH BASED‬‬ ‫‪ON VOWELS‬‬ ‫‪Although a sicha is written in Yiddish,‬‬ ‫‪there are many Hebrew words used‬‬ ‫‪as well. In order to pronounce a word‬‬ ‫‪correctly, the reader must be aware of‬‬ ‫‪the language of the particular word.‬‬ ‫‪To identify the language of a word,‬‬ ‫‪observe if there are letters being used‬‬ ‫‪in order to dictate the sounds. If yes, it‬‬ ‫‪is a Yiddish word. If not, it is a Hebrew‬‬ ‫‪word. (Generally, the Hebrew words‬‬ ‫)‪in a sicha will not have Nekudos.‬‬

‫‪BELOW IS THE SAME‬‬ ‫‪WORD SPELLED IN‬‬ ‫‪YIDDISH AND HEBREW.‬‬ ‫‪Note the differences:‬‬ ‫רפ ֶלר‬ ‫קאטערפילער | ַּכ ֶט ִּ‬ ‫ּ‬ ‫)‪(Caterpillar‬‬

‫‪English‬‬ ‫‪Duck‬‬ ‫‪Bark‬‬ ‫‪Late‬‬ ‫‪Bite‬‬ ‫‪Felt‬‬ ‫‪It / Eat‬‬ ‫‪Food‬‬ ‫‪Boy‬‬ ‫‪No‬‬ ‫‪vowel‬‬

‫‪8‬‬

‫ָ‬

‫‪Hebrew‬‬

‫‪Yiddish‬‬

‫ֵַ‬

‫ָא‬ ‫ַא‬ ‫יי‬

‫ִ ְֶ‬ ‫ֻ‬ ‫ְֹ‬ ‫ַאי‬ ‫‪or‬‬

‫ּו‬ ‫וֹ‬

‫ייַ‬ ‫ע‬ ‫י‬ ‫ו‬ ‫וי‬ ‫‪All other‬‬ ‫‪Letters‬‬

‫וואס עס פעלט‬ ‫נאר ָ‬ ‫לייגן‪ – ,‬איז ניט ָ‬ ‫האט‬ ‫נאר ער ָ‬ ‫דער קיום פון דער מצוה‪ָ ,‬‬ ‫האט‬ ‫נאך עובר געווען אן עבירה – ער ָ‬ ‫ָ‬ ‫מבטל געווען די מצוה פון תפילין‪.‬‬ ‫אויב ָאבער ער וועט ּ‬ ‫בפועל לייגן‬ ‫האט ער ניט‬ ‫תפילין‪ ,‬און די כוונות ָ‬ ‫מכוון געווען – צי ווייל ער ווייסט‬ ‫ניט די כוונות‪ָ ,‬אדער ער ווייסט יא‪,‬‬ ‫האט ניט מכוון געווען – איז‬ ‫נאר ער ָ‬ ‫ָ‬ ‫האט‬ ‫שמייסן וועט מען אים‪ ,‬ווייל ער ָ‬ ‫דארפט מכוון זיין‪ָ ,‬אבער די מצוה‬ ‫בא ַ‬ ‫ַ‬ ‫האט ער מקיים געווען‪.‬‬ ‫ָ‬ ‫‪10‬‬

‫ביי איינעם פון דעם צמח צדק׳ס‬ ‫געדארפט זיין ַא‬ ‫האט‬ ‫ַ‬ ‫אייניקלעך ָ‬ ‫דארט געווען‬ ‫ברית‪ ,‬און עס זיינען ָ‬ ‫צוויי מוהלים‪ .‬איינער איז געוועז‬ ‫האט געוואוסט‬ ‫וואס ָ‬ ‫אן עלטערער ָ‬ ‫כתבי האריז״ל – צי ַאלע צי ניט ַאלע‪,‬‬ ‫האבן ַא שייכות‬ ‫וואס ָ‬ ‫ָאבער די ענינים ָ‬ ‫האט ער געוואוסט – און‬ ‫צו מילה ָ‬ ‫איינער איז געווען אן אינגערער‪ַ ,‬א‬ ‫מומחה‪ָ ,‬אבער ַא סך פשוט׳ער ווי‬ ‫האט דער צמח צדק‬ ‫דער עלטערער‪ָ .‬‬

‫געזאגט ַאז מען ָזאל נעמען דעם‬ ‫ָ‬ ‫געזאגט דעם טעם‪,‬‬ ‫אינגערן‪ ,‬און‬ ‫ָ‬ ‫דארף פשוט אין גשמיות‬ ‫ווייל מען ַ‬ ‫ָא ּפשניידן‪.‬‬ ‫‪11‬‬

‫דאס איז דער ּפשט פון ״כל אשר‬ ‫און ָ‬ ‫תאמר אליך שרה שמע בקולה״ –‬ ‫וואס ״שרה״ מיינט מען – לפירוש‬ ‫ָ‬ ‫הזהר – דעם גוף‪ ,‬ווייל דער עיקר‬ ‫דאס‬ ‫כוונה איז דער גוף‪ .‬איצט איז ָ‬ ‫דאס‬ ‫בהעלם‪ ,‬און לעתיד לבוא וועט ָ‬ ‫וואנען אז די נשמה‬ ‫זיין בגלוי‪ ,‬ביז ַ‬ ‫‪7‬‬ ‫וועט נעמען חיות פון דעם גוף ‪ .‬ביי‬ ‫דאך ידוע ַאז "הטעימן‬ ‫די אבות איז ָ‬ ‫‪8‬‬ ‫הקב"ה בעולם הזה מעין עולם הבא"‬ ‫האט זיי געגעבן‬ ‫(דער אויבערשטער ָ‬ ‫פארזוכן מעין עולם הבא שוין‬ ‫צו ַ‬ ‫האט מען‬ ‫אויף דער וועלט)‪,‬‬ ‫דערפאר ָ‬ ‫ַ‬ ‫געזאגט‪ :‬כל אשר תאמר‬ ‫אברהם'ען‬ ‫ָ‬ ‫אליך שרה שמע בקולה‪.‬‬ ‫(משיחת ש"פ חיי שרה תשי"א)‬

‫‪   7‬ד"ה לכל תכלה תרנ"ט‪.‬‬ ‫‪   8‬ב"ב ספ"ק‪ .‬זע אויך ד"ה ר' בנאה הנ"ל‪.‬‬


Translations ‫טייטשין‬ Younger

‫אינגערער‬

Only

An expert

‫א מומחה‬

Won’t put on

Take/hire

‫נעמען‬

Cut Now Will take life Were given a taste

11

‫בהעלם‬ ‫וועט נעמען חיות‬ ‫הטעימן‬ ‫צו פארזוכן‬

We can see this clearly through the following story. Once, when it came time for one of the Tzemach Tzedek’s grandchildren to have a bris, there were two qualified candidates who were able to perform it. The first was an older man who was well versed in the spiritual significance surrounding the concept of a bris, whereas the second one was a younger man who was simple, but an expert in the physical performance of the actual bris. The Tzemach Tzedek instructed that the younger one be chosen, and said “Because one must actually physically cut.”

10

IDEAS & INSIGHTS

Concepts

‫דער עיקר כוונה‬ ‫איצט‬

Concealed

To taste

It is lacking

‫אפשניידן‬

The main point

9

Likutei Sichos Vol.1 Page 31 | numbers 1-4

But if Whether He doesn’t know We will lash/punish him Needed to There were there

‫נאר‬ ‫ניט לייגן‬ ‫עס פעלט‬ ‫אויב אבער‬ ‫צי‬ ‫ער ווייסט ניט‬ ‫שמייסן וועט מען אים‬ ‫באדארפט‬

10

‫זיינען דארט געווען‬

Older

‫עלטערער‬

Knew

‫געוואוסט‬

We can now understand why Hashem told Avraham, who represents the soul, to listen to Sarah, who represents the body. The main aspect of our service of Hashem is to physically perform the mitzvos. The physical element of the world is the ultimate purpose of creation. Although this is not as evident in today’s world, when Mashiach comes we will see how the neshamah can be sustained by the high level of spirituality that exists within the body.4 The Avos were shown a glimpse of the World to Come in their lifetime, and thereby, Hashem showed Avraham that ultimately, it is the soul that must adhere to whatever the body commands.

11

4. The soul has an obvious advantage over the body in that it is clearly spiritual. However, the body is rooted in a deeper spiritual source than the soul. Firstly, the soul’s G-dliness is apparent but limited, while the body’s G-dliness is disguised but unlimited. The following parable explains this idea: when a great teacher is faced with the task of conveying a deep insight to a simple student, he has two options. He can either simplify the idea to enable the student to comprehend it. Or, he can deliver it via a parable. Although the student may assume that it is a simple story, in reality within the parable is the full glory and depth of the teacher’s idea. Similarly, the soul is a ray of G-dliness, while the body retains the actual essence of the G-dliness it was created from, although it may be more difficult to see. Secondly, the deepest connection one can have with another person or an item is where the person/item was chosen for no reason. If chosen due to similarities or logic, the connection is only relevant as long as the reason exists, whereas, a choice beyond reason indicates the connection of essence-to-essence that can be everlasting as it is not dependent on anything. The soul is unambiguously G-dly; and in this, it is similar to Hashem. Thus there is ‘a reason’ in its connection to Hashem. The body however bears no similarity or logical connection to Hashem Himself. Hashem’s choice to reside in the body of a Jew is simply Hashem’s essence choosing our essence, a fundamentally greater bond. In current times, the soul appears to be greater and more G-dly. When Mashiach comes, we will be granted new G-dly insight and will thus be able to perceive the body’s deeper G-dly essence. [See Tanya chapter 49, Sefer Hamaamorim 5659, Likutei Sichos vol. 15, p. 384]


‫‪Getting Started‬‬ ‫‪9‬‬

‫אפילו ווען ער ָזאל מכוון זיין ַאלע‬ ‫כוונות פון דער מצוה און די מצוה‬ ‫ּ‬ ‫בפועל וועט ער ניט מקיים זיין; ער‬ ‫וועט מכוון זיין די כוונות פון תפילין‪,‬‬ ‫נאר ּ‬ ‫בפועל וועט ער קיין תפילין ניט‬ ‫ָ‬ ‫וואס עס פעלט‬ ‫נאר ָ‬ ‫לייגן‪ – ,‬איז ניט ָ‬ ‫נאר ער‬ ‫דער קיום פון דער מצוה‪ָ ,‬‬ ‫נאך עובר געווען אן עבירה –‬ ‫האט ָ‬ ‫ָ‬ ‫האט מבטל געווען די מצוה פון‬ ‫ער ָ‬ ‫תפילין‪.‬‬ ‫אויב ָאבער ער וועט ּ‬ ‫בפועל לייגן‬ ‫האט ער ניט‬ ‫תפילין‪ ,‬און די כוונות ָ‬ ‫מכוון געווען – צי ווייל ער ווייסט‬ ‫ניט די כוונות‪ָ ,‬אדער ער ווייסט יא‪,‬‬ ‫האט ניט מכוון געווען – איז‬ ‫נאר ער ָ‬ ‫ָ‬ ‫שמייסן וועט מען אים‪ ,‬ווייל ער‬ ‫דארפט מכוון זיין‪ָ ,‬אבער די‬ ‫בא ַ‬ ‫האט ַ‬ ‫ָ‬ ‫האט ער מקיים געווען‪.‬‬ ‫מצוה ָ‬ ‫(משיחת ש"פ חיי שרה תשי"א)‬

‫ 'ד‪'-‬א הרש ייח תשרפ | ’א קלח תוחיש יטוקל‬

‫ווען‬ ‫ַא ִפיל ּו ֶ‬ ‫ֶער ָזאל ְמכַ ווֵ ן זיַ ין‬ ‫לע ַּכווָ נוֹ ת‬ ‫ַא ֶ‬ ‫דער ִמ ְצוָ ה‬ ‫פוּן ֶ‬ ‫אוּן ִדי ִמ ְצוָ ה ְּב ּפוֹ ֵעל‬ ‫וועט ֶער נִ יט ְמ ַקיֵ ים זיַ ין‬ ‫ֶ‬ ‫וועט ְמכַ ווֵ ן זיַ ין‬ ‫ֶער ֶ‬ ‫ִדי ַּכווָ נוֹ ת פוּן ְּת ִפילִ ין‬ ‫נאר ְּב ּפוֹ ֵעל‬ ‫ָ‬ ‫וועט ֶער ֵקיין ְּת ִפילִ ין נִ יט לֵ ייגן‬ ‫ֶ‬ ‫נאר‬ ‫ִאיז נִ יט ָ‬ ‫פעלט‬ ‫וואס ֶעס ֶ‬ ‫ָ‬ ‫דער ִמ ְצוָ ה‬ ‫דער ִקיוּם פוּן ֶ‬ ‫ֶ‬ ‫נאר‬ ‫ָ‬ ‫ווען‬ ‫גע ֶ‬ ‫נאך עוֹ בֵ ר ֶ‬ ‫האט ָ‬ ‫ֶער ָ‬ ‫ַאן ַעבֵ ָירה‬ ‫ווען‬ ‫גע ֶ‬ ‫האט ְמבַ ֵטל ֶ‬ ‫ֶער ָ‬ ‫ִדי ִמ ְצווָ ה פוּן ְּת ִפילִ ין‬ ‫אוֹ ּיב ָא ּב ֶער‬ ‫וועט ּב ּפוֹ ֶעל לֵ ייגן ְּת ִפילִ ין‬ ‫ֶער ֶ‬ ‫אוּן ִדי ַּכווָ נוֹ ת‬ ‫ווען‬ ‫גע ֶ‬ ‫האט ֶער נִ יט ְמכַ ווֵ ן ֶ‬ ‫ָ‬ ‫ִצי‬ ‫וויַ יל ֶער ווֵ ייסט נִ יט ִדי ַּכווָ נוֹ ת‬ ‫דער ֶער ווֵ ייסט ָיא‬ ‫ָא ֶ‬

‫‪he will have in mind‬‬ ‫‪all the intentions‬‬ ‫‪of the mitzvah‬‬ ‫‪and the mitzvah in actuality‬‬ ‫‪he will not fulfill,‬‬ ‫‪he will have in mind‬‬ ‫‪all the intentions of Tefillin,‬‬ ‫‪but in actuality‬‬ ‫‪he will not put on any Tefillin,‬‬ ‫‪then not only‬‬ ‫‪is there lacking‬‬ ‫‪the fulfillment of the mitzvah,‬‬ ‫‪but‬‬ ‫‪he also transgressed‬‬ ‫‪an Aveira,‬‬ ‫‪he neglected‬‬ ‫‪the mitzvah of Tefillin.‬‬ ‫‪But if‬‬ ‫‪he will actually put on Tefillin‬‬ ‫‪and the intentions‬‬ ‫‪he did not have in mind,‬‬ ‫‪whether‬‬ ‫‪it is because he doesn’t‬‬ ‫‪know the intentions,‬‬ ‫)‪or he does know (the intentions‬‬

‫ווען‬ ‫גע ֶ‬ ‫האט נִ יט ְמכַ ווֵ ן ֶ‬ ‫נאר ֶער ָ‬ ‫ָ‬

‫‪but he just didn’t have‬‬ ‫‪them in mind,‬‬

‫מען ִאים‬ ‫וועט ֶ‬ ‫ִאיז שמיַ יסן ֶ‬

‫)‪lashes, (a punishment‬‬ ‫‪we will give him‬‬

‫דארפט ְמכַ ווֵ ן זיַ ין‬ ‫האט ּב ַא ַ‬ ‫וויַ יל ֶער ָ‬ ‫ָא ּב ֶער ִדי ִמ ְצוָ ה‬ ‫ווען‬ ‫גע ֶ‬ ‫האט ֶער ְמ ַקיֵ ים ֶ‬ ‫ָ‬

‫‪10‬‬

‫‪Even when‬‬

‫‪since he needed to have‬‬ ‫‪them in mind,‬‬ ‫‪but the mitzvah‬‬ ‫‪he did fulfill.‬‬


The Rebbe’s Letter

Likutei Sichos Vol.1 Page 31 | numbers 1-4

In our times afflicting the body is counterproductive to our service of Hashem. The Rebbe explains what should be done instead. ‫ל‬ )‫גדולות‬ ‫ממשית (אז ער טוט אויף‬ ‫ד) ע"י עבודה כזו הנה לאט לאט אפשר‬ ‫שיתהפך ממהות למהות ובמילא‬ ‫שטעלט זיך אנטקעגן דער קלונגינקער‬ .‫ ולפום צערא אגרא‬,‫בכל התוקף‬ - ‫ שמזכיר בסיום מכתבו‬- ‫וליום הולדתו‬ ‫ הנה יה"ר‬,‫לאריכות ימים ושנים טובות‬ ‫מהשי"ת שיהיו ימיו ושנותיו טובים עם‬ ‫כל הפירושים היינו כפשוטו בגשמיות‬ ‫וממולאים בתורה ומצוה ומאור שבתורה‬ ‫ והשי"ת יצליחו‬,‫שזהו טוב האמיתי‬ ‫להאיר את תלמידיו ומושפעיו במאור‬ .‫זה‬ ‫בברכה‬

B”H 1 Tammuz 5712 Brooklyn Greetings and blessings! I received your letter from twentytwo Sivan with the attached Pidyon Nefesh which I will read at an auspicious time at the resting place of my father-in-law. …Regarding what you wrote, asking if it is worthwhile to afflict yourself, for example to sleep on a bench with only a pillow, you do not write what the reason is for these afflictions…And in general during these generations, whoever wants to choose afflictions for themselves must choose ones that do not harm the health of the body, Heaven forbid. As it is known the ruling of

‫פסק הרמב"ם בהלכות דיעות רפ"ד‬ ,‫אשר היות הגוף בריא מדרכי השם הוא‬ ‫ובפרט שרואים במוחש אשר חלישות‬ ‫ הרי קודם לכל דבר זה‬,‫בריאות הגוף‬ ‫מבלבל להעבודה בתורה ובעבודת‬ ‫ וענין הסיגופים יש לעשות ע"פ‬,‫התפלה‬ ‫המבואר בספר תולדות מוהר"ש עמוד‬ ‫ אשר מעלה נוספת בזהל‬,‫ע"ב בסופו‬ ‫א) שאין מזיק לבריאות הגוףל‬ ‫ב) שאין מזה הגדלת הישות והתנשאות‬ ‫ כיון שהזולת אינו רואה‬,‫בפני הזולת‬ ‫ ורק שידע איניש‬,‫בזה גדולות ונפלאות‬ ‫ל‬,‫בנפשי' ווי שווער דאס קומט אן‬ ‫ג) אשר בכמה פרטים הרי זה עוד קשה‬ ‫ כיון שזה דבר‬,‫יותר מסיגופים ותעניות‬ ‫ אינו רואה בזה עבודה‬,‫המותר בתכלית‬ the Rambam that having a healthy body is in the category of “the ways of Hashem.” And specifically because we clearly see that a lack in the health of the body, before anything else, has a negative impact on the person’s service in studying Torah and Davening. The idea of “afflictions” must be approached in the manner described in Sefer Toldos Hamaharash, page 72. The advantage of such an approach is 1) It does not affect the health of the body 2) There is no conceit as a result, for others do not see anything great or unusual about his behavior, and only the person himself is aware of how difficult it is for him 3) In several ways it is even more difficult than afflictions and fasts, since it is something that is completely permitted, thus

‫ א' תמוז תשי"ב‬,‫ב"ה‬ .‫ברוקלין‬ !‫שלום וברכה‬ ‫קבלתי מכתבו מכ"ב סיון עם הפ"נ‬ ‫ אשר אקראהו בעת רצון על‬,‫המוסגר בו‬ ‫הציון של כ"ק מו"ח אדמו"ר זצוקללה"ה‬ .‫נבג"מ זי"ע‬ ‫מ"ש אם כדאי לסגף א"ע למשל לישן‬... ‫ הנה‬,‫על ספסל רק עם כר תחת הראש‬ ‫אינו כותב הטעם לסיגופים אלו ובכלל‬ ‫ הנה כל מי שרוצה לבחור‬,‫בדורותינו אלה‬ ‫בסיגופים צריך לבחור כאלו שאינם‬ ‫ וכידוע‬,‫מזיקים ח"ו לבריאות הגוף‬ he doesn’t view it as a substantial avodah 4) Through such an avodah he is able to slowly transform himself into an entirely new entity, thus causing the Yetzer Hara to fight against it with all his strength. And a person is rewarded based on the pain entailed. And regarding your birthday, which you mention at the end of your letter, you should be blessed with long and good years. It should be the will of Hashem that your days and years be good, according to all interpretations of the word good, meaning literally; physically good and filled with Torah and mitzvos, and the luminary within the Torah, which is the true good. And Hashem should grant you success to enlighten your students and people who you influences with this luminary.

Editors note: In this letter the Rebbe references the afflictions that are mentioned in the Sefer Toldos Hamaharash. This is the story the Rebbe is referring to: “A chassid once complained to the Rebbe Maharash that he is a trickster and that whatever he encounters, he is always scheming. The Rebbe Maharash told him that he should fast six-hundred fasts, including the days of Shabbos and Yom Tov. To the chassid’s bewildered look the Rebbe Maharash responded, ‘What do you think, that fasting means not eating or drinking from dusk to dawn?! That’s ‘dieting.’ ‘Fasting’ is an avodah. For fifteen minutes every day think honestly about yourself, and refrain from talking. I am not talking about thinking Chassidus, just think about yourself.’ After two years passed, this person completely transformed; not only his character traits, but his entire essence.”

11


Skills Review

‫'א הרש ייח תשרפ | ’א קלח תוחיש יטוקל‬-‫ 'ד‬

REVIEW QUESTIONS: Read the sentence below. 1. Underline the 7 Hebrew words. 2. Circle the letters that are vowels in the Yiddish words.

‫ ער זאל וויסן אז מען דארף זיך מל זיין דאס הייסט אז ניט קוקניק אויף די אלע מעלות‬:‫עס פאדערט זיך אבער אן הקדמה‬ ...‫וואס ער האט בפועל אדער לכל הפחות בכח‬ 3. Write out the word “element” the way it would be spelled in Hebrew and Yiddish. Hebrew

Yiddish

12


Content Review 1. a) What does Sarah represent?

Likutei Sichos Vol.1 Page 31 | numbers 1-4



b) What does Avraham represent?



c) According to this, what question arises?

 2. Explain the following three sets of words according to the Baal Shem Tov: a. ‫ כי תראה חמור‬ b. ‫ שונאך‬





c. ‫ רובץ תחת משאו‬



3. What are three occasions where a person was physically affected by a spiritual feeling he was experiencing?    4. Explain the following according to the Baal Shem Tov: a. ‫ וחדלת מעזוב לו‬



b. ‫ עזוב תעזוב עמו‬



5. What do we see from the story of the Tzemach Tzedek’s grandson’s bris?   6. Why did Hashem command Avraham to listen to Sarah? 

Lesson Q



13

1. What are two ways you can incorporate your service of Hashem into your physical routine?  


Flow Chart

‫'א הרש ייח תשרפ | ’א קלח תוחיש יטוקל‬-‫ 'ד‬

STATEMENT »» Based on the Zohar, we understand that Sarah represents the soul and Avraham represents the body.

STATEMENT »» Hashem commanded Avraham to listen to everything that Sarah told him.

QUESTION »» It seems that it would make more sense for Sarah (the body) to follow the instructions of Avraham (the soul).

IDEA / LESSON »» The Baal Shem Tov explains that although it may seem as though our physical bodies are a burden, and are in conflict with our service of Hashem, it is our job to incorporate our physical bodies into the way we serve Hashem. Furthermore, the main purpose of our Avodas Hashem is the physical element. That is, although the deeper spiritual aspects are important, the mitzvah has only been done when it is performed physically.

ANSWER »» The ultimate purpose of Yiddishkeit is to refine and elevate physicality, for within the physical lies the purpose of creation. The loftiness of the physical is now hidden and will only be revealed when Mashiach comes, but Avraham, like all of the Avos, was given a “taste” of the world to come in his own lifetime and therefore was required to live in a manner that was reflective of the (future and ultimate) superiority of physical over spiritual.

14


Making It Real

‫תורה מלשון הוראה‬

Likutei Sichos Vol.1 Page 31 | numbers 1-4

Something to think about ... •

Do you ever experience real pleasure from something spiritual?

Do you view Yiddishkeit as a spiritual religion?

How does your love for Hashem and your love for your family compare to each other?

Notes:

             

15


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