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Building
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VOLUME 1 is a collection of foundational and revolutionary sichos from the Rebbe, inspiring the most formidable army in the world: the Army of Hashem!
VOLUMES 2-6 coming soon this year!
Your Matanos L'evyonim would really help him
But he would never dare to ask.
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“The Jews will be redeemed solely through tzedakah... In particular, this applies with regard to the matter relevant at present, maos chittim, tzedakah given for Pesach that includes all of the needs of the holiday. Our involvement with this must be in a manner of ratzo and shov, i.e., one should not wait for the tzedakah collector, but instead, rush to give him maos chittim on his own initiative (ratzo) Moreover, even after he has already given maos chittim, he should go and give a second time (shov).... For one who has been blessed should increase his gifts according to the blessing he has been given, And whoever increases will be given additional reward, Indeed, there is no limit to this additional reward”.
(From the sichos of Shabbos Parshas Vayakhel-Pekudei, 5750)
lately, with the coronavirus, many of Anash are in need of help for Pesach. Please increase your donation! May the donation be l’ilui nishmas the Rebbe’s secretary, Rabbi Yehuda Leib Groner a’h, whose yahrzeit is on Shabbos 14 Nissan, erev Pesach, who devoted himself to Kupas Rabbeinu.
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PayPal and Zelle: kupasrabbeinu@gmail.com
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In this week's Parsha, Vayikra, we read how if a person transgressed against Hashem, by being dishonest to another person, "When he realizes that he sinned and that he is guilty," first he must correct the wrong, and only after can he go through the process to receive atonement. Here one person is being dishonest to another, so why does the Torah call it a transgression against Hashem? What does "when he realizes that he sinned" mean? Doesn't he know that he is being dishonest?
When two people make a business deal without a contract and without witnesses, one may be dishonest and swindle his partner. He feels confident doing so because no one else was there. But in truth, there was a third one there, Hashem! His dishonesty is not only against his friend, but, even more, it is a denial of Hashem's existence.
There is a deeper level of dishonesty, being dishonest with yourself. This is when you knowingly underestimate your potential. You know what abilities Hashem has given you. Are you using all your abilities? Are you maximizing your potential? You have the ability to make a difference, to change the world for the better. Hashem has given you these gifts just for this purpose. And not using them for this is an affront to Hashem.
Dishonesty finds its roots in selfishness, not being able to see anyone but yourself. When everything is about "me," it is impossible to use your potential for Hashem, because your abilities are busy satisfying your selfishness. Whether your dishonesty is against a friend or yourself, it is very difficult to correct the situation because being selfish means I am right. Being selfish means I deserve it, and everyone owes me, me me me.
The only way out of this situation is for the person to realize on his own, to acknowledge that he sinned, and to admit his guilt. Only then can he begin to make amends, first to his friends and then to Hashem.
For many of us, it is so difficult to admit that "I was wrong." On the other hand, doing so and apologizing is freeing and endearing. When one partner is selfish, there is no relationship. When you make room for the other to exist, the relationship begins, first with the other and then with Hashem.
We are now at the end of this dark exile that was brought on because of senseless hatred for one another. This hatred is also rooted in selfishness. If we can find a way to overcome selfishness, make room for another, and recognize Hashem, then we will be well on our way to friendship, closeness to Hashem, filling our potential, and bringing Moshiach.
Someone went to the Tzemach Tzedek and said he wanted to divorce his wife since he wanted to give tzedaka and she prevented him from doing so.
The Rebbe said, “Man is the letter yud [the sefira of chochma] and woman is the letter hei [the sefira of bina], and when they unite, it’s the name of G-d, as it says, “the Shechina is between them.” The difference between a yud and a hei is that a yud is constricted and the hei is extended. What is found in the husband in a constricted, hidden way, is found in the woman openly and expansively. Consequently, it’s obvious that everything starts with you, so figure it out yourself...”
(Shemuos V’Sippurim vol. 1 p. 49)
The Chassid, R’ Binyamin Kletzker went to Moscow on business and visited Morosov, a Russian who owned a large fabric factory. Morosov brought him to visit the factory and showed him big machines that made new items out of raw materials.
R’ Binyamin marveled at what he saw and said, “How manifold are Your works, Hashem; You made them all with wisdom!” He then entered a deveikus state, his face turned pale and he sang, “Ma rabu maasecha.” Around him people gathered in wonder, sensing that this was a holy man.
Morosov and his helpers held R’ Binyamin by his arms and carefully put him into a carriage which brought him to his hotel.
Throughout this time, he had no idea what was happening and he remained in a state of deveikus for hours afterward.
(Heichel HaBaal Shem Tov issue 21, p. 141)
The tamim, Zalman Dovid Homliner was one of those in the yeshiva in Lubavitch who was very busy with avodas Hashem. He would daven at length all day and would engage in iskafia at every step so that his body wouldn’t interfere with avodas Hashem.
His efforts were excessive and his body weakened until he became very sick and he died.
As he lay on his sickbed, he knew that he had reached this state because of the iskafia that he did but it was too late to do anything about it. He cried and said, “What benefit was there in all the avoda and all the iskafia if, because of it, I need to return the deposit? Up above, in the world of truth, one cannot do mitzvos! Putting on tefillin one time in this world is worth than many years of iskafia! If I had known that this would be the result, I would have forgone all the iskafia, just so that I could do mitzvos for one more day.”
R’ Dovid Horodoker said, “Indeed, this is true. Putting on tefillin one time is incomparably greater than many years of iskafia, but in order to truly appreciate the value of mitzvos, one needs many years of the avoda of iskafia.”
(R’ Mendel, p. 184)
INGREDIENTS
1 can jellied cranberry sauce
3 Granny Smith apples
2 cups oatmeal
3/4 cup brown sugar
3/4 sugar
1/2 cup oil
1 1/2 teaspoons cinnamon
PREPARATION
1. Preheat oven to 350 degrees.
2. Spray a square 10x10 baking dish with oil and set aside.
3. Peel and cut apples into small cubes, mix with the cranberry sauce and put aside.
3. Combine the rest of ingredients. Divide into 2, press half of the mixture into the pan. Pour apple cranberry mixture on top. Sprinkle the rest of crumble on top of the apple cranberry mixture. Bake for one hour. Enjoy!
ארקיו תשרפ תבש ברע ב רדא ב"י
March 22
Candle lighting: 6:52
Shabbos ends: 7:53
Fri
March 22 - ב רדא ב"י
Sat
March 23 - ב רדא ג"י
Sun
March 24 - ב רדא ד"י
Mon
March 25 - ב רדא ו"ט
Tues
March 26 - ב רדא ז"ט
Wed
March 27 - ב רדא ז"י
Thu
March 28 - ב רדא ח"י
רחשה תולע המחה ץנה עמש תאירק ןמז ףוס המחה תעיקש םיבכוכה תאצ רחשה תולע המחה ץנה עמש תאירק ןמז ףוס המחה תעיקש םיבכוכה תאצ
תוצמה רפסםויל 'א קרפםויל םיקרפ
םירדנ תוכלה אי קרפ וסק ת"למ
.דסש .בסש ת"למ .געק ע"מ הסש .גסש
.חפק ע"מ .טמ ת"למ .זפק ע"מ טנ ת"למ .טפק
לבא תוכלה די-בי םיקרפ
םהיתומחלמו םיכלמ תוכלה ג-א םיקרפ בי קרפ
ו-ד קרפ גי קרפ
תוריזנ תוכלה א קרפ זנ ונ ת"למ צק ע"מ ומ ת"למ גצק בצק ע"מ
.חנ .איש ת"למ .דיר .אצק ע"מ דסר גסר ת"למ אכר ע"מ
.*ונרכזש ...וב ראבאש הזה רפסה ןורכזב ליחתמ התע ינאו השע תוצמב םישרשה
ט-ז םיקרפ
בי-י םיקרפ ב קרפ
המחה תנש תוצמה לכ .'וגו זא ג קרפ
..הנושאר הוצמ א .השע תוצמ ול ןיא ד קרפ
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For Sale
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