CHASSIDICDISCOURSES

VOLUMEII
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Prtnted m the Untted Statel of Amertcu

 CHASSIDIC DISCOURSES
SEFER HAMAAMARIM-YIDDISH

VOLUME TWO

English Rendition
by
SHOLOM B. WINEBERG
Publisher's foreword......................................................................
IX
Maamar 27 ...................................................................................
225
5 u i w ~~ n i ~ a,~%?'w 1n3 5 3 ~lalo an
"How goodly are your tents (ohkcha),Yaakov; your dwelling
places (mishkinosecha), Yisroel."

Maamar 28 ...................................................................................
229
c139p5u inu9 *np ram a m
"Be consoled, be consoled My people, says your G-d."

Maamar 29 ..................................................................................235
75 3-fl-fl
V1-h r1u
"I am [drawn] to my friend, and my fnend is [drawn] to
me.... '

Maamar 30 ..................................................................................241
n'nirn i r n r
"He vitalizes us through the two days...."

Maamar 3 1...................................................................................
247
5 ~ l 119*
l u31
"And a redeemer shall come to Triyon...."

Maamar 32 ...................................................................................
255
5uiv*nr5m >wi- wi-rp mu1
"And You, Holy One, are enthroned upon the praises of
Israel."

Maamar 33 ...................................................................................
261
I n gy9
"May the L-rd [through the Divine Name Havayah] answer
you ...I,
Maamar 34 ...................................................................................
267
O~P$X Kl;i 71 lY1
"Know that the L-rd [Hauayah] is G-d [Elokim - mightiest of
all]...."

Maamar 35 .................................................................................273
O37l;i~;i 5q71
"And the Jews took upon themselves..."

Maamar 36 ..................................................................................
.281
i n 1 111 $31
"In each and every generation...."

Maamar 37 ................................................................................ 287

yy n3m;l
"The altar, which was made of wood...."

Maamar 38 ...................................................................................
295
1 ~ x $ip
1 ~n3 o i 01'
~ 533 9'1513 ywt;r ? 3 i inx
"Rabbi Yehoshua ben L v i said: Each and every day a
Heavenly voice goes forth...."

Maamar 39 ..................................................................................
301
innx5 nmip im n x i v 52 inix u01-113 xi3m321
"Rabbi Chanina ben Dosa said: Anyone whose fear of sin
comes before his wisdom.. .."

Maamar 40 ..................................................................................
,307
innxln p i i n r9wynwh iaix *TI s i i ~
"He [Rabbi Chanina ben Dosa] used to say: Anyone whose
[good] deeds exceed his wisdom..."

Maamar 4 1...............................................................................
3 13
ilnv im11 ni3imniiw $3 iniu KI;~
"He [Rabbi Chanina ben Dosa] used to say: Anyone with
whom his fellowmen [b'riyos] are pleased ...."

Maamar 42 ..................................................................................
.32 1
035 -nn niw rlawn OI~X
"On the eighth day it shall be a day of atzeres for you."
 "My tears have been my food day and night ...."

Maamar 44 ................................................................................... 335

n3im 'un
"What is Chanukah?...."

Maamar 45 .................................................................................
..343
i i u niini nira 11 ' 3
"For a mitzvah is a candle and Torah is illumination...."

Maamar 46 .................................................................................
..349
1n31vu5 *-in qn 13
"For I, G-d, have not changed...."

Maamar 47 ...................................................................................
355
okra u i x u5v 'lf) uin nnu
"You were [the same] before the world was created...."

Maamar 48 .................................................................................
..36 1
117 i n 532
"In each and every generation...."

Maamar 49 ...................................................................................
367
15995 07u UY
"Man goes out to his work...."

Maamar 50 .................................................................................
-373
1-9 n i i n 15 ma
"Better for me the Torah of Your mouth ...."

Maamar 5 1...................................................................................
379
P ~ D Yn9i), n w u i
"Amalek is the first among nations...."

Maamar 52 ...................................................................................
385
115 nn ' n 1137
"G-d, remember what has happened to us ...."
Maamar 53 ...................................................................................
39 1
tmin -3niu5 31 01%
"Those who love Your Torah enjoy abundant [peace and]
joy ...."

Glossary......................................................................................
,397
General Index ............................................................................
-409
Index of Quotations and References ........................................
419
 It is with a profound sense of gratitude to G-d that we are
publishing, at the behest of the Lubavitcher Rebbe, Rabbi
Menachem M. Schneerson the second volume of the English
translation of Sefer HaMaamarim-Y&h, by the Previous
Lubavitcher Rebbe, Rabbi Yosef Yitzchok Schneersohn, of
blessed memory.
In addition to the 27 discourses contained here, this volume
also includes a glossary of Hebrew terms, a general index, and
an index of quotations and references covering the discourses in
both volumes.
It is our prayerful wish that the publication of this volume,
serving as yet another step in disseminating the wellsprings of
Chassidw, will help hasten the speedy coming of Moshch.

Kehot Publication Society

14th of Kislev, 5747

 5 x 1 ~ 73nilJwn
' 2 p 155nx
~ 1210 nn
"How goodly are your tents
(ohalecha), Y aakov; your dwelhng
places (mishkinosecha), Yisroel.1

0"' means the covering of a tent, while misUcan refers to

the actual dwelling place, the interior. The verse thus
states: "How goodly are the coverings of your tents, Yaakov; the
insides of your tents, Yisroel."
The Gernara states+ "He who calls Avraham by the name
Avram transgresses the verse3 'You will no longer be called
Avram.'" The Gemara then asks: "If this is so, why doesn't one
who calls Yisroel by the name Yaakov transgress the verse: 'You
will no longer be called Yaakov'?"
The Gernara answers that the names Yaakov and Avram are
different. Once G-d gave Avram the name Avraham, the name
Avram is never again mentioned in the Torah, and whoever
calls Avraham by his original name violates a negative precept.
But even after G-d gave Yaakov the name Yisroel, we find refer-
ence to the name Yaakov as well.
We must understand the difference between Avram and
Yaakov, especially in light of the fact that identical expressions
are used with regard to both of them - "You will no longer be
called...."Also, what is the difference between the names Avra-
ham and Yisroel, that Avraham must be called by that name,
while Yisroel may be called either Yisroel or Yaakov?
Truly, names are very important, for it is through IS name
that an individual receives h s life-force.5 For this reason, when

1 . Bamulbar 245.
2 . [Note in original] Berachos 12b-13a.
3. Bereishis 175.
4. lbid., 35:lO.
5. Tanya, p. 152.
someone is - G-d forbid - critically ill, he is given an addi-
tional name, for the letters of the name are receptacles for
additional life-force. This is true, however, only of names whch
are in accordance with Torah and in the Holy Tongue. The
Shaloh writes6that Adam was able to name all creatures properly
by viewing their names as they existed in the Divine Chariot,
the source of the life-force of all Creation. The Gemara7 says R.
Meir would pay special attention to a person's name, since he
was able to know an individual's essential quality by knowing his
name. Thus a person's name is truly important.
Surely, then, there is a difference between the names Yaa-
kov and Yisroel, and just as the name Avraham indicates an
additional meritorious quality lacking in the name Avram, the
name Yisroel too possesses merit that is lacking in the name
Yaakov. This was expressed by the angel who said:$ "[you are to
be called Yisroel, for] you have striven with angels and men and
have emerged victorious." Why has the name Yaakov remained
in use?
We must also understand why the verse [quoted at the be-
ginning of the maamar] uses the term "your tents" in
conjunction with the name Yaakov, and "your dwelling places"
in conjunction with the name Yisroel.
In summary: What is the difference between the names Avram
and Yaakov, since only he who calls Avrahmn by the name Avram
transgresses the command Y o u will no longer be called .... "? How is
the name Auraham more meritorious than the name Yisroel?A per-
son's name in the Holy Tongue draws down that individual's life-
force.

The names Avraham and Yisroel differ in that the former is

a "replacement name," while the latter is merely a "meritorious
name." A replacement name is not only more meritorious than

6. 14a; Tikkunei Zohar, Tikkun 49,57.

7. [Note in original] Y m 83b.
8. Bereishis 32:29.
the original, it totally displaces it. A meritorious name is loftier
the original, but does not supplant it. Thus, the name Yisroel is
superior to the name Yaakov, but does not supersede it.
To understand all this in terms of man's spiritual service:
The four names Avram, Avraham, Yaakov and Yisroel reflect
four different grades of spiritual service. The first level is that of
Avrarn, followed by Avraham.
Our Father Avraham began serving G-d by working on him-
self. He sought to find merit in others, and dedicated himself to
understanding Divinity and acting only with kindness to his
fellowman, distributing tzedakah to the needy, and helping all
and sundry. Ultimately, he reached such a high level that he
became master over his body, having refined his limbs. There
are five bodily organs exceedingly difficult to m a ~ t e r .When
~
Avram achieved mastery over the 243 organs - as indicated by
his name Avram, numerically equal to 243 - G-d then granted
him the ability to master the remaining five as well. Thu is indi-
cated by the name Avraham - numerically equal to 248. All of
Avraham's five senses and 248 organs were then wholly devoted
to G-d's service, as the Midrash states:I0 "The Patriarchs were
verily the 'Chariot"'; just as a wagon exists only to satisfy the
needs of its rider, the Patriarchs existed only to fulfill the Divine
Will.
Herein lies the meaning of the names Avram and Avraham.
Once the latter level is reached, G-d gives a person the ability to
gain control over the remaining five organs, so that they too will
be totally dedicated to fulfilling G-d's will. The spiritual level of
Avraham thus superseded that of Avram; having reached new
spiritual heights, his former level of service vanished.
But the name Yisroel does not supplant the spiritual service
of Yaakov. For Yaakov and Yisroel are two distinct levels in Di-
vine service [both of which are always necessary]. The spiritual
service of Yaakov is that of a servant, as the verse states:"

9. [Footnote in original] Nedarim 32b.

10. [Note in original] Bereishis Rabbah 47:6,82:6.
11. Yeshayahu 44:1.
"Hearken [to Me], Yaakov My servant." The service of a ser-
vant involves simple tasks performed out of fear [and awe of the
Master]. The spiritual service of Yisroel is the service of a son, as
the verse states:(*"My son, My firstborn, Yisroel." The service of
a son stems from cognizance of [his Father's] greatness [and his
love for Him]. While the service of a son is spiritually superior
to that of a servant,l3it does not supplant it [for both kinds of
service are necessary].
This is the meaning of, "How goodly are your tents (ohale-
cha), Yaakov": Ohel refers to that which encompasses - the
level of awe implied by the name Yaakov. "Your dwelling places,
Yisroel" refers to the spiritual service of a son, which comes
about not from an encompassing awe but from an inward one.14
In summary: The four names can be explained in terms ofspiri-
tual service. Avram reflects a level that can be achieved by human
eflort. Awahum reflects the additional Gedly power that enables all
the limbs and senses to be utilized in serving G-d. Avraham super-
sedes Awam. Yaakov is the service of a servant, while Yisroel is the
service of a son. T h w Ohel (meaning outward or encompassing) is
used for Yaakou, while mishkan (meaning inner dwelling place) is
wed to describe Yisroel.

12. Shemos 4:22.

13. Tanya, p. 113; Sefer HaMaamarim 5666,pgs. 157-158,320.
14. Likkutei Torah, Bakzk, p. 74d.
 039p5u inu7 vnY inn1 inn1
"Be consoled, be consoled
My people, says your G-d."'

w e must understand2 why the word "consoled" is used

twice, seeming to imply a twofold consolation.
Rash explains the twofold use thus: "Console My prophets;
console My people," i.e. after the prophetic words of consolation
have been transmitted to the prophets, they in turn are to con-
sole Israel, as Metzudas Dwid renders: "Your G-d says to the
prophets: 'Console my people."'
Radak comments: "All these consolations shall come to pass
in the times of Moshch. "
We must understand how this prophecy differs from other
prophecies of consolation, wherein G-d tells the prophets to
console the Jewish people and the consolation is effective [im-
mediately], for the very words of solace are consoling [while this
prophecy shall come to pass only during the era of Moshiach].
With regard to prophecy in general, we find that when G-d
commands the prophets to convey a message to Israel, the
transmission begins with the words "So says G-d." This is not so
regarding this prophecy of consolation, which begins with G-d
consoling Himself in the prophets' presence, and continues with
the instruction that the prophets console Israel.
From all the above, it is obvious that there is a level of con-
solation superior even to prophecy [i.e. the "first consolation,"
which is not part of the prophecy per se]. We must understand
what this higher level of consolation is.
We must also understand what is meant when G-d says that
He Himself is in need, as it were, of consolation.

1. Yeshuyahu40:1.
2 . Sefer HaMaamarim 5670, p. 221; 5672, p. 77.
 Pesikta comment^:^ A King whose children are taken captive
(i.e. the exile of the Jewish people), and whose palace is burnt to
the ground (i.e. the destruction of the Sanctuary) is Himself in
need of consolation. G-d must be consoled for the Sanctuary's
destruction and the dispersion of the Jewish people.
The Gemara comment^:^ "Woe to the father that banishes
his children, and woe to the children who are exiled from their
father's table." In such a situation, both father and children are
doubly pained. The father agonizes over the absence of his chil-
dren from the beauthl home he built for them. It pains him
even more that the children's misconduct forced hun to drive
them away, and because he is so embittered, the dedicated and
loving father destroys their homes as well as the palace that he
had specially built so that he could meet his children there.
The displaced children are doubly pained as well. Firstly,
they are distressed at being banished - albeit temporarily -
from their homes, this being accompanied by great loss of life.
Secondly, they are greatly upset by their constant wandering
from one country to another, always made to feel superfluous
and ashamed, and in no place sure of their lives; all these events
having been foretold in [the sections of the Chumash that con-
tain] the Words of Censure,S and which are occurring nowb in
the time of the "pangs" [preceding the coming] of M o s h h .
Ultimately Israel will repent, as promised in the verse:7"And
you will return to the L-rd your G-d," and this will bring about
the Redemption, for as Maimonides states9 "Israel will be re-
deemed only through teshuuah, (repentance)."
In summary: The meaning of the repeated word "consoled'\s
explained. Rashi says G-d consoles the prophets that they should
console Israel. He points out why this prophecy of consolution, to be

3. Yalkut Shimoni, Remez 443,1020.

4. [Note in original] Berachos 3a.
5. Vayikra 26: 14-46;Devarim 28: 15-69.
6. This maamar was written during World War 11.
7. Devarim 4:30, 30:2.
8. [Note in original] Rambam, Hilchos Teshuvah 7:5.
 CHASSIDIC DISCOURSES / 23 1

fulfilled during the time of Moshiach, differsfrom aU other prophe-

cies. Pesikta states that G-d says: "Console Me." The twofold pain
experienced both by G-d and the Jewish People is described.

The Midrash,9 quoting Rebbe, explains why "consoled" is

mentioned twice: Since all punishments received by Israel have
been twofold, it follows that our consolation will be twofold.
The prophet Yirmeyahu, for example, says:1° "A calamity upon a
calamity," "Cry does she cry,"ll "My eyes, my eyes flow with
tears,"12 "Sin did Yerushdayim sin."*3Since the sin was twofold,
the retribution was twofold; since the mitzvos are twofold, the
consolation is twofold.
We must understand the logic behind dual punishment and
consolation. Even when a sin is "twofold," i.e. exceedingly great,
it is still only one sin, deserving one punishment and resulting in
one consolation after the sinner repents. Why then is "con-
soled" repeated twice? And what is the meaning of "twofold
mitzvos "?
The Midrash on the verse:14"Sin did Yerushahyim sin," ex-
plains the concept of dual sin by quoting the verse:15 "For two
evils have My people done, they have forsaken Me, the source
of living waters, so that they may hew out broken cisterns that
do not hold water." For such a heinous crime the world must be
destroyed. It is concerning such reprehensible behavior that the
verse states:16 "May the heavens be devastated;" not only the
earth but even the heavens should be made desolate - G-d

9. [Footnote in original] Yalkut Shimoni [Eichah], Remez 1018.

10. 4:20.
11. EicM 1:2.
12. Ibid, 1:16.
13. Ibid., 1:8.
14. [Footnote in original] Yalkut Shimoni, ibid.
15. [Note in original] Yirmeyahu 2:13.
16. [Footnote in original] Ibid., 2:12 [and commentary of Metzudas Dwid and
Radak] .
forbid - since such conduct runs counter to the Divine purpose
of Creation.
G-d created this world and had holy souls descend to it to
be clothed in bodies of flesh and blood for the purpose of refin-
ing the world's coarseness through Torah-study and spiritual
service. It is for this reason that mitzvos are cloaked in physical
matters:t7 a berachah is to be recited on everything one eats or
drinks; the doorway of one's house must have a mezuzah; beard
and peyos are a sign by whch a Jewish face may be recognized;
tzitzis are worn so that a Jew may be identified by his garb, etc.
These as well as other mitzvos fulfill a twofold purpose: they re-
fine the performer,l8 who realizes that not everything may be
eaten, not with everyone may one be too friendly, and not eve-
rywhere may one go. They also serve to refine the world, so that
G-dliness is felt here.
In truth, every Jew is obligated to comprehend Divinity, as
the verse states:19 "Know this day, and take unto your heart,
that Havayah (G-d) is Elokim (L-rd)." The Divine Name Elokim
is numerically equal to hatevahzo - that which people call na-
ture [but which in truth is the Divine life-force that creates,
sustains and vivifies nature]. Every Jew must know in truth that
Havayah is Elokim, i.e. that nature too is G-dliness, as the verse
testifies:Il "Should you inquire into the nature of G-d, would
you find the answer?"
It is because of man's famiharity with the world that he pays
attention [to G-dliness. Man, however, should desire, and in-
deed can understand, G-dliness, as the verse testifies:22"From
my flesh I perceive G-dliness."23 From one's body and soul it is
possible to comprehend the G-dliness that permeates Creation.

17. Tanya, chapters 37-38.

18. Bereishis Rabbah 44:l.
19. Devarim 4:39; Tanya, p. 312.
20. Tanya, p. 159.
21. Iyov ll:7.
22. Ibid., 19:26; Tanya, p. 241.
23. [Footnote in original] See Chasstdic Discourses, Vol. I , p. 47ff.
This then is the meaning of "double mitrvos" [for they refine
both the individual and the world].
Should an individual sin, he commits a dual transgression,
since both he and the world are lacking in refinement due to his
iniquity. This results in a twofold punishment, for the very fact
that his twofold refinement is missing is in and of itself a twofold
punishment. However, when teshuvah is done, consolation
comes about both Above and below, with the ultimate consola-
tion being realized with the speedy coming of Moshiach.
In summary: Why is punishment and consolation twofold? This
is a natural consequence of the fact that all the commandments are
"double mitzvos," - they refine both the person and the world, so
that G-dliness is then perceived and understood here. Moshiach is
the true consolation.
 P'3WlW> 29112 "7 '7111 ?ll? '3K
"I am1[drawn] to my fhend, and my
&end is [drawn] to me; he who
grazes his sheep in rose-like pastures"2

he term "my fnend" alludes to G-d, while "I" refers to the

TJ ewish people. In effect, the verse is saying: "I, Israel, am
drawn only to G-d, and He is drawn only to me." This is in
accord with Rush's interpretation on an earlier verse that
statex3 L'Myfriend is [drawn] to me and I am [drawn] to my
fnend; he who grazes his sheep in rose-like pastures." Rash
interprets the verse in the following manner:4 "'My friend is
drawn to me' - Whatever G-d desires He requests only of me,
the Jewish people. Only to me does He say 'bring the Passover
offering; sanctify the firstborn; build a Sanctuary; bring
offerings.' He does not demand such things from any other
nation. 'And I am [drawn] to my fitend' - Only of Him do I
ask that my needs be provided for, and from none other."
We must understand what new insight is provided by the
verse: "I am [drawn] to my friend...." which could not be
gleaned from the previous verse: "My fhend is [drawn] to me
...." The verses are, after all, remarkably alike, so much so that
they both conclude with the identical words, "he who grazes his
sheep in rose-like pastures," - upon which the Midrush com-
m e n t ~ :"They
~ study hakzchos (Jewish law)." [Shoshanim, rose-
like pastures, may alternately be rendered sheshim - they
study.]

1. [Footnote in original] See M m a r 16 (Chassidic Discourses, Vol. I , p. 133)

which begins with the same verse 3 5 --tn?
317* ~IU.
2 . Shir HaShirim 6:3.
3 . [Note in original] 2: 16.
4. Quoting Shir HaShirim Rabbah on verse; Sefer HaMaamarim 5627, p. 196.
5. Zohar, Vol. 11, p. 20b; Likkutei Tmnh, Re'eh, p. 33a; Shabbos 30b.
 The matter is as follows: There are two kinds of spiritual
service: that of the tza&k (the truly righteous person), and that
of the baal teshuvah (the penitent). Herein lies the difference
between the two verses: the first refers to the Ionner manner of
service while the second verse alludes to the latter.
Tzaddikim are aware of and perform all that G-d demands of
them as Jews - the positive and negative precepts, and Torah-
study. They also conduct themselves impeccably in matters of
character traits and general good conduct according to Torah. "I
am drawn to and ask all my needs of my fnend" applies there-
fore to them; they request that G-d grant them all their needs
without their having to overly exert themselves.
There are two general ways of receiving sustenance: "bread
from heaven" and "bread from earth." "Heavenly bread" or
manna, does not require the effort of plowing, planting, har-
vesting and milling, as does regular bread. Men of commerce
receive their sustenance through labor and effort, since they eat
"bread from earth." But scholars who diligently study Torah,
and the truly righteous who are immersed in Torah and spiritual
service, receive their sustenance in a manner of "heavenly
bread," without having to toil for it.
There is a well-known story involving R. Zusya of Anipoli
that illustrates this point: R. Zusya, a disciple of the Maggid,
once came to Mezritch [where the Maggid lived] to spend some
time with him. He left his family flour and vegetables to see
them through until his return. [However, the amount of food he
left was not enough, and] upon his return he observed that his
family was starving. R. Zusya then went to a field outside of his
town, and prayed: "Master of the Universe, Zusya and his family
must have food!" Returning from the field, R. Zusya observed
an open pit at the side of the road, in which were lying coins.
Taking several and leaving the rest, he covered up the pit and
went on to purchase flour and vegetables, enough to last his
family for quite a while. Having done this, he returned to his
holy and devoted service of G-d.
 "My friend is [drawn] to me" thus refers to G-d's desire that
even this most lowly and physical world be transformed into a
dwelling place fit for Him through the service of Torah and
mitzvos. For, as expressed by the Alter Rebbe:6 "Such was His
blessed will that He shall have satisfaction when the sitra achra
is subdued and the darkness is turned to hght, so that the Di-
vine light of the blessed Ein Sof shall shine forth in the place of
the darkness and sitra achra throughout this world. Ths will
happen all the more strongly and intensely with the excellence
of light emerging from darkness - an excellence even brighter
than its effulgence in the higher worlds."
[Since tzaddikrm bring about the fulfillment of G-d's desire
expressed in "My friend is drawn to me," by making this world
into a dwelling place fit for Him,] therefore: "I am drawn to and
ask all my needs of my fnend" - the physical necessities of
tzaddikim are provided for by Gad without their having to toil for
them.
The second kind of spiritual service is that of the penitent,
wherein the person arouses within himself the spiritual service
of teshuvah. T b is alluded to in the verse: "I am [drawn] to my
friend, and my friend is [drawn] to me.'' In Hebrew, the first
four letters of these words 4 - - n ~9175 'IK form the word Elul,7
the time for spiritual stock-taking, when each individual should
consider well his spiritual state and standing, doing teshuvah for
past mlsdeeds and making good resolutions for the future.
In summary: Jews are drawn only to G-d, and He is drawn only
to them. What is the meaning of our sage's commentary to the verse
"My fraend is.. .."? There are two kinds of spiritual service. The first
is that of tzaddikim who involve themselves totally in Torah and
Divine service - the level of "My Fnend is [drawn] to me," and
who, in return, receive their essentials as "heavenly bread." An inci-
dent in the life of R. Zusya is related to illustrate this point. The

6 . [Note in original Tanya, p. 90;]Tanchuma, Nasso 16, Bechukosai 3; Barnidbar

Rabbah 13:6.
7. Avudrahum, section Prayers for Rosh Hashanah; Pri Etz Chayim, Shaar Rosh
Hashanah, ch. 1.
purpose of Creation is that the world be transformed through Torah
and spiritual service into G-d's abode. The second kind of spiritual
service is the service of the penitent.

To understand the matter more clearly: The verse states?

"G-d is good and upright, therefore He instructs the sinners in
the [right] path."
The Midrash9 comments: "Why is He good? Because He is
upright. Why is He upright? Because He is good."
In t h verse, Dovid HaMekch helps us understand how Di-
vine character traits differ from man's. For humans, to be good
and to be upright are two entirely different traits - to be up-
right implies that one judges every matter strictly, so that even
minor deviations from proper conduct are grounds for harsh dis-
ciplinary action. This is quite the opposite of human goodness,
which tends to look kindly upon all matters.
In Heaven, however, goodness and uprightness are joined;
goodness overflows with uprightness and uprightness is full of
goodness.
In addition, Heavenly goodness and Heavenly uprightness
in and of themselves are different from man's. Pesikta'o and
Yerushalmi" state: "Chochmah (the attribute of wisdom), proph-
ecy, the Torah and G-d were each asked what the punishment
of a sinner should be. Chochmah replied: "A sinner should be
driven from the world."LZ Prophecy replied: "A sinner should be
punished by death."l3 The Torah replied: "A sinner should bring
the asham sacrificial offering and his will be forgiven." G-d re-
plied: "Let the sinner repent and his sin will be forgiven."

8. [Note in original] Tehillim 25:8.

9. Midrash Tehillim;Y&t Shimoni, Remez 702;Y e m M m i , Makkos 2:6.
10. [Footnote in original] See Pesikta d'Rav Kahana 25; Yalkut Shimoni 11[Yechez-
kelj, Remez 358.
11. [Note in original] Ibtd.
12. Mishlei 13:21.
13. Yechezkel 18:20.
 The opinion of chochmah and prophecy both refer to human
uprightness, while the opinion of the Torah and G-d reflect
goodness.
In a narrow sense, of course, even the Torah's advice may
be classified as "upright." Though it is true that an a s h atones
for both intentional14 and unintentional sins, atonement is
achieved only through the bringing of the offering; without it,
the sinner has no recourse. In addition, there are many inten-
tional sins which cannot be atoned for by an asham offering, in
which case the Torah would concur with the opinions of
chochmah and prophecy regarding the sinner's punishment.
G-d's advice, however, is "good," for teshuvah brings forgive-
ness for all sins.I5
The verse states:I6 "You have surrounded me both from
front and behind." Our sagesI7comment: G-d created man on
the sixth day, after having created everything else. Man is thus
both the last and the first part of Creation, since the whole pure
pose of Creation is man, who can and must fulfill the Divine
intent. When a person studies Torah, performs mitzuos and dis-
plays fine character traits, he illuminates and refines the world.
But one who does not study Torah, perform mitzwos or display
fine character traits is lower than even an ant.18
Furthermore, it is easy for one who fails to study Torah to
fall prey to sin [due to his lack of knowledge]. He may transgress
positive precepts (not doing that which should be done), as well
as negative precepts (by doing that which is prohibited). These
transgressions are all done unwittingly, since the person is not
even aware that he is sinning. But because he does not take the
trouble to study, and is lax in hls approach to the perfonnance

14. Rambam, Hikhos Shegagos, ch. 9 .

15. Yoma 86b; Rambam, Hilchos Teshuvah 1:3.
16. [Note in original] Tehillim 1395.
17. Bereishis Rabbah 8:1 ; Vayikra Rubbuh 14: 1; Sefer HoArochim-Chubad, Vol. I ,
p. 172.
18. Sanhedrin 38a.
of precepts affecting daily life, he will eventually transgress in-
tentionally as well.
There are men who violate five negative precepts every time
they shave with a razor.19 Their lackadaisical attitude towards
Torah keeps them unaware that they are violating five precepts
every time they shave in this manner. There are certain halachic
authorities who say that if the beard is removed precisely in the
manner they prescribe, there is no prohibition and it is permissi-
ble. But he who is lax in the performance of mitzvos will shave
with a razor, basing his actions on the observation that others
appear clean-shaven.
Herein lies the advice of the Torah and G-d: Those who sin
unwittingly - or commit those few intentional sins for which an
offering may be brought -should bring an asham and they will be
forgiven. However, [for the many transgressions for whch an
asham cannot be brought] the intentional sinner must do reshu-
vah, regretting past misdeeds and resolving not to repeat them.
The month of Elul is a time for teshuuah, enabling each per-
son to merit that he or she be inscribed and sealed for a good
year on Rosh HaShanah - both materially and spiritually, to-
gether with all of Israel.
In summary: In terms of human character traits, "good" and
"upright" are two distinct attributes: "upright" denotes strict firmness,
a meting out of reward and punishment with equal impartdty. But
the Heavenly attributes of "good" and "upright" ooerflocu into one
another. Of the four opinions expressed by chochmah, prophecy, the
Torah and G-d, the first two refict human uprightness, whik the
latter two rej&ct "goodness." In a narrower sense, the opinion of the
Torah is also "upright," while only G-d's opinion is "god." Neglect
of Torah study and a lackadaisical spiritual attitude lead to inten-
tional transgressions. Being inscribed and sealed for a good year on

-
Rosh Hashanah and Yom Kipgur depend on the spiritual stocktaking
and teshuvah performed during the month of Elul.

19. For a comprehensive listing of all Halachic opinions concerning shaving, see
Hadrm P a i m Zokain; Yagdil Tor&, No. 54 ch. 61.
 1-135 l-nn i~n-p)
-at-L/wnoi-2 o-nia 11--n-
"He vitalizes us through the two days;
on the third day He raises us up, that
we may live in His presence."'

T" e "two days" allude to the two days of Rosh HaShanah,

which [nowadays] is always a two-day festival. Even during
the time of the Holy Temple, Rosh HaShanah was almost
always celebrated for two days.2 "On the third day" refers to
Yom Kippur.3 The verse reads thus: "Our source of vitality
emanates from the two days of Rosh HaShanah; and on the
third day, Yom Kippur, He raises us up so that we may live in
His presence."
"Living in His presence" means that our lifestyle is such that
we are vibrantly alive, unlike the wicked who refuse to do teshu-
vah (repent and return), and are therefore considered dead.+
The verse "He vitalizes us..." is a continuation of the previ-
ous verse, which states5 "Come let us return to G-d; it is He
who has caused us to become confused and it is He who will
heal us, it is He who has smitten us and it is He who will make
us whole again."
When an individual takes stock of his actions during the
previous year he will reahe how the time was spent: He will
become aware that he failed to take time out for communal
prayer and Torah study; he failed to perform the practical mitz-
vos with inner life and enthusiasm. Furthermore, he will realize
that he was distracted by mundane affairs, striving to amass ever
more riches.
- -

1 . Hoshea 6:2.
2. Likkutei Sichos, Vol. IX, p. 370.
3. Likkutei Torah, Rosh HaShunah, p. 63b; Sefer HaMuumarim 571 1 , p. 33.
4. Berachos 18b; Bereisha Rabbah 39:7; Tanya, p. 193.
5. H o s k a 6 : l .
 HAMMARIM -YIDDISH
242 / SEFER

The person may think that he merely exchanged established

times of communal prayer and Torah study for financial benefit.
This is not so. A person alone accomplishes nothing. Only
"G-d's blessing brings wealth,"6 and it is G-d's blessing that
brings success. However, man is able to fool himself exceedingly
well, especially an individual who is cool to the concept of
communal prayer. Such a person becomes distant from the
warm and illuminating environment of [a minyan, about which
it is said that] "Upon every assembly of 10 [Jews] the Divine
Presence rests."'
An individual who throughout the week fails to hear and re-
spond to the kedushah and Borchu recited during communal
prayer becomes [spiritually] hgid and sinks ever lower. This is
especially true regarding those who fail to establish set times for
Torah study. Such people become ignoramuses, and cease feel-
ing the shame that such a state should engender. We observe
that there are certain individuals who, when told that their
minds are impermeable to matters requiring high intelligence,
become incensed, for they feel insulted. But when these indi-
viduals are told they are ignorant of Torah, it elicits no shame at
all. Many are so coarsened that not only are they not embar-
rassed, but they profess that their minds are simply incapable of
Torah matters.
Indeed this is not so. Even such individuals would surely be
able to understand when Chumash, Mishnah or Aggadah is being
taught. It is only that they lack the desire to comprehend these
matters, and are satisfied with the excuse [that their minds are
incapable], squandering the time meant for Torah study in pur-
suit of worldly pleasures. This, in turn, coarsens them to an even
greater degree. Eventually - Heaven forbid - they reach the
nadir of coarseness, wildly indulging in whatever their heart de-
sires, without considering whether it is kosher or non-kosher,
permitted or forbidden.

6. Mishlei 10:22.
7. Sanhedrin 39a; Tanya, p. 270.
 Much of this [type of behavior] is due to one's environment,
for: "Much [evil behavior] is a result of evil friends."^ When9 a
person finds himself among Torah scholars, then the sacred il-
lumination of Torah affects him so that he changes for the
better. However, when one finds himself around coarse and
lustful people who constantly pursue the dictates of their hearts,
then one becomes so drawn [to their lifestyle] - Heaven forbid
- that he becomes desensitized, and is unaware that he is be-
coming a "fallen individual."
But "everything has its time,"lO there is a time limit to all
matters: When parents observe that their child is becoming
more ill every day - G-d forbid - they do all they can to save
him. The verse states:" "You are children unto the L-rd, your
G-d." We Jews are His chldren. When G-d observes a Jew
straying from the "straight path" of Torah and mitzvos, He [ini-
tially] allows him to drift, for a person is free to choose his own
path. But when He observes that the individual has fallen so
low that he has become mired in his own sins and cannot extri-
cate hunself, he is helped from Above to do teshuvah.
In summary: The "two days" are the days of Rosh Hashanah;
the "third day" is Yom Kippur. "He vitalizes " etc., is a continuation
of the previous verse "Come let us return...." Every Jew must make
an honest accounting of lww the year has been spent. He will find he
was suffering from a fonn of mental unbalance in his obsessive quest
for wealth, neglecting the times for communal prayer and Torah
study. He will then realize that he has become coarse. Much depends
on the envircmment. I f a person does not awaken a feehg of teshu-
vah within himself, then he is aroused to teshuvah from Above.

To more clearly understand the awakening to teshuvah from

Above:

8. Sotah 7a; Rarnbmn, Hilchos Sotah 3:2.

9 . Rumbarn, Hilchos De'os 6:1.
10. Koheles 3:1,3:17.
1 1 . Devarim 14:1.
 We observe that the bodies of all creatures have a source
from whence they spring. %s is so regarding all four categories
of the physical universe: inanimate, vegetative, animal and man.
All vegetation, for example, has roots from which it derives its
nourishment. These roots are found in the earth, a place lower
than the actual plant. It is within these roots that G-d has im-
planted the power of growth.
This is similar to a building: the deeper the foundation, the
stronger the building. So too with vegetation: the more deeply
imbedded the roots, the stronger the growth.12 There are, of
course, differences in the products of various plants, such as the
different fruits that come from different fruit trees.
Just as this is so regarding the bodies of the various crea-
tures, so too with their souls. The soul of every creature which
G-d created has its particular source. It is from this source that
it derives its own life, as well as its ability to enliven the physical
body in which it is enclothed.
Verily, we observe that man's soul enlivens him and enables
him to thnk, speak, see, hear and walk; that all the limbs per-
form the functions G-d assigned them. Yet the existence of the
body derives not only from the soul. Thus we observe that even
after the soul leaves a body, the body continues to exist for a
certain period of time. This proves that the body's existence is
not entirely dependent upon the presence of the
During the time the soul enlivens the body, it too must re-
ceive spiritual nourishment from its higher parts [or levels,
which are too lofty to actually descend and vivify the body]. We
find in the Midrash14 that the soul has five appellations, namely,
Nefesh, Rwch, Neshamah, Chayah and Yechidah. Th'is means
that every Jew's soul is composed of five distinct parts. The
three parts termed Nefesh, Rwch and Neshamah actually enliven

12. Pirkei Avos 3:17.

13. Sefer HaMamnarim 5688, p. 107; 5700, p. 31.
14. Bereishis Rabbah 14:9; Devarim Rabbah 2:37; On the Essence of Chassidus, p.
23.
the person. Chayah and Yechidah, however, remain On High
[and do not descend into the body to enliven it] .I5
Chayah and Yechdah are the roots of the [three lower] parts
of the Jewish soul, namely Nefesh, Ruach and Neshamah, for
Chayah and Yechidah are the very foundation of the three levels
which enliven the body. They are similar to the roots which
nourish a plant, or the foundation of a house. They differ only in
that the root of a plant or the foundation of a house is below,
wNe the source of the soul is Above.
It is from the source of the soul Above that there comes a
sudden awakening within a Jew to do teshuvah. This arousal can
come about even though no thought had been given to doing
teshuvah, and the person is wholly unaware of the source of the
awakening, nor does he know why he was so awakened. This
awakening, when it comes, causes a person to become extremely
upset with his former animalistic lifestyle, centered as it is on his
physical life, with no thought given to Torah and mitzwos. Pon-
dering this matter, he comes to realize that his conduct was
even worse than an animal's [for an animal lacks free will, while
he was free to choose his own path].
Such realizations lead a person to become extremely con-
trite and broken hearted, sincerely regretting his past misdeeds.
There awakens within him a strong desire to study Torah and
observe mitsvos, and he firmly resolves that from this day on he
shall lead a life of Torah and mitzwos, participate in communal
prayer and establish set times for Torah study.
This is what the verse means when it says: "Come, let us re-
turn to G-d." When one makes an accurate accounting of how
the past year has been spent and does teshuvah, sincerely regret-
ting past misdeeds and resolving to do good in the future, a
person is thereby "vitalized through the two days," and is in-
scribed [on Rosh Hashanah] for good. "On the third day" [Yom
Kippur], his judgment is sealed for a good and sweet year spiri-
tually and materially.

15. Likkutei Torah, Hminu, p. 71c; Sefer HaMaamarim 5688, p. 119; 5700, p. 62.
 In summary: Soul and body are alike; just as the bodies of cre-
ated beings have a source from whence they spring and receive
nourishment - aside from their very existence - so too do souls.
Furthermore, just as the roots of plants have an effect on the fruit
they bear, so too with regard to the souls. Souls too have a source
from whence they are vitalized and strengthened. The Nefesh,
Ruach and Neshamah levels of every Jewish soul have their source
in the higher parts of the soul [Chayah and Yechidah]. It is from
these higher kvels that the teshuvah awakening comes about, this
awakening at times coming quite suddenly. Through teshuvah, we
merit to be inscribed for good on Rosh Hashanah and sealed for good
on Yom Kippur.
 ';1 01K3 2?Y12 9W9 1 2 ~ ?NIX
h ~ 1 K2~1 ~ 5
"And a redeemer shall come to
Tziyon, and to those in Yaukov
who repent of [their] transgres-
sion, says the L-rd."'

T his verse continues the theme mentioned in previous

verses, as the prophet says in G-d's name: G-d foresees that
in exile the Jews will become corrupt, their sins acting as a
barrier between Him and His people.2 For their evil conduct,
they will be gruesomely punished. G-d also foresees that the
Jews will lack an entirely righteous person to pray on their
behalf, and whose prayers He will accept." G-d also wonders -
so to speak - how they [the righteous] are not more moved by
Jewish suffering.
G-d will then punish those nations that dealt viciously with
the Jewish people. Even those on distant isles will be harshly
punished. It will become clear to all that this is G-d's doing. The
enmity toward the Jewish people [during the exile] will be so
widespread that it will affect all countries, like a river overflow-
ing its banks causing uncontrolled flooding. But Divine wrath
will ultimately consume the enemy,4 and the Divine Name will
be hallowed as a result of events in the West. At that time, the
holy reverence springing from events in the East will overwhelm
humanity. Jews will then do teshuvah, at which time "a redeemer
shall come to Tziyon, and to those in Yaakov who repent of
[their] transgression, says the L-rd."
Rashi comments: "As long as Tziyon is in a state of destruc-
tion, the redeemer has yet to come."

1 . Yeshayahu 59:20.
2 . Raishes Chochmah, Shaar HaAnwah ch. 6 ; Tanya, p. 190.
3 . Targum; note commentary o f Rashi, Metzudas Douid, Yeshayahu 59:16.
4. Rashi, Metzudas Tziyon, Yeshayahu 59:19.
 We must understand this remark. It is patently obvious that
the main work of the redeemer will be the rebuilding of edifices
that had been destroyed. His leadership and power will be such
that he will ensure that they remain standing permanently. As
long as a state of destruction persists, obviously the redeemer
has not come. So what new thought is Rashi teaching us?
Indeed, Rashi's comment is profound, and extremely irnpor-
tant for all to know. The Gemara,s commenting on the verse:
"And a redeemer shall come to Tziyon..." notes: "Why will the
redeemer come to Tziyon? Because 'Those in Yaakov will have
repented for their transgressions."' Redemption, says the Ge-
mara, will come only through teshuvah.
Rashi is telling us essentially the same thing, in effect wam-
ing us not to be fooled. Even though Eretz Yisroel is being
physically rebuilt, the redeemer has yet to come, and so all the
buildings are still classified as ruins. For all religious affairs are in
a state of ruin, inasmuch as power is in the hands of the "trans-
gressors of Israel" - the antithesis of "those who have repented
of [their] transgression." Therefore, all that has been built and is
being built may be categorized as ruins, for the redeemer will
come only when "those in Yaakm will have repented of [their]
transgression."
In summary: "And a redeemer shall come ..." is a continuation of
the theme begun in the previous verses, which dwell on the debased
condition of the Jews in exile, and the punishment received for such
conduct. The punishment to be received by the nations that dealt
harshly with the Jews is also described. All this will lead Jews to
teshuvah. Rashi's comment on the verse that every structure in
Eretz Yisroel is called a ruin as long as the "transgressors of Israel"
have the upper hand.

5. [Note in original] Yoma 86b.

 Talmud Yerushalmi6 and the Midrash7 state: "Rabbi Elisa says:
The Jewish people were redeemed from Egypt due to the fol-
lowing five matters: a) distress, b) teshuvah, c) the merit of the
Pamarchs, d) mercy, e) keitz, the appointed time [for ending the
exile had arrived]... So too will the redemption from the final
exile come about due to these five matters. We know that it will
be due to 'distress,' for the verse states? 'When you shall be in a
state of distress.' The verse goes on to say: 'And you will return
unto G-dl your L-rd,' indicating teshuvah. [The next verse
states:]g 'For G-d your L-rd is merciful' - thus indicating mercy,
[and concludes:] 'And He will not forget the bond He made
with your forefathers,' i.e. the merit of the Patriarchs. Earlier on,
the verse also states: 'And the events shall come to pass during
the latter days' - alluding to the keitz. "
To more fully explain these five matters:
a) Distress comes because, wherever the Jewish people will
be during the exile, they will always feel oppressed and down-
trodden. This is true even of those who will be wealthy and
enjoy the physical pleasures of life, being close to the regime in
power and honored by the country's rulers. For the rulers only
"seem like friends when it is for their own benefit."lO
b) Teshuvah is a result of the mighty and stern hand of G-d,
who imposes all the reprimands and punishments foretold [in
the Torah]. Ultimately this must and will bring Jews to teshuvah,
as the Gemarall states: "G-d will make rule a person whose de-
crees will be as evil as Haman's. This will lead Jews to return to
the good and proper path and do teshuvah, and then they will be
redeemed."

6 . [Note in original] T m i s 1 :1 .
7. [Note in original] Devarim Rabbah 2:23. The quote in the maamar is based
on the wording in the Midrash. In the Yerushalmi there are variations (con-
cerning the verses quoted).
8 . Devarim 4:30.
9 . Ibid., 4:31.
10. Pirkei Avos 2:3.
11 . [Note in original] Sanhedrin 97b; [YerwMmi, Taanis 1:11.
 Two kinds of conduct lead to teshuvah. It is analogous to a
father dealing with a misbehaving child. First the father acts
kindly, hoping this will influence the child to forsake his evil
ways and conduct himself properly, listening to and obeying his
father's will. Should this method prove unsuccessful, the father
then deals harshly with his son, punishing him fiercely, until the
child regrets his previous evil behavior and begins to conduct
himself according to his father's will.
There is no need to dwell on the analogue at length, for it is
exceedingly clear. It is only necessary to remind and warn those
who, together with their families and possessions, have re-
mained - thank G-d -- untouched by the bitter punishment.
Such people should not think that they have already been saved
or that teshuvah is not necessary. The Rambam states:'* "All the
prophets have prophesied concerning teshuvah, for the Jewish
people will be redeemed through teshuvah. The Torah has
promised that the end of the bitter exile will lead Jews to teshlc-
vah, and then they will be redeemed."
C) The merit of the Patriarchs: Though teshuvah is most im-
portant, we still must have [as one of the matters that will bring
the Redemption] the merit of the Patriarchs.
d) Mercy: Aside from the merit of the Patriarchs, we must
also be granted [Divine] mercy.
e) The "keitz," or appointed time: In the final days of exile,
when Jews must be redeemed [for the appointed time has ar-
rived], the Redemption shall come about only through teshuvah
and the merit of the Patriarchs coupled with much mercy. This,
after all, is the reason for all our anguish, [that it lead to teshu-
uah, and] that through reshuvah we will merit salvation.'3
This then is the meaning of the verse: "And a redeemer
shall come to Tziyon, and to those in Yaakov who repent of
[their] transgression ...."

12. Hilchos Teshuvah 7:5.

13. See Chassidic Discourses, Vol. I , p. 99ff; Sefer HuMmwrim, Kuntreisim, Vol.
I , p. 96; 5699, p. 161.
 In summary: The Talmud Yerushalmi and the Midrash enu-
merate the five things necessary for our complete redemption. Dzstress
- Jews in all countries will feel oppressed and downtrodden.
Teshuvah - a misbehaving child who fails to change for the better
despite his father's affection will mend his ways when severely pun-
ished. Even those that have not been punished must do teshuvah. In
the final days of exile, the merit of the Patriarchs and Divine mercy
will be awakened, so that Jews will understand the underlying
meaning of all their suffering. They will then do teshuvah, and this
wiU bring the righteous redeemer.

Contrary to what many believe, teshuvah is not only for

those who actually transgress.14It goes without saying that when
an individual fails to perform a positive command such as put-
ting on tefillin or observing Shabbos, he must do teshuvah and
begin putting on tefillin and properly observing Shabbos. A sin-
ner who desecrated the Shabbos, ate non-kosher food or lived
an impure family life must of course also do teshuvah, and begin
leading a pure family life, eating kosher, etc.
Surely teshuvah means making good that which was not
done and undoing that which was wrongfilly done, rectifytng
those positive commandments which one failed to do and those
negative commands which he transgressed. But this is not all.
While teshuvah means returning to the way one is expected to
live according to the Torah,lS the quintessence of teshuvah is to
become better.
Two terms that denote praiseworthiness are "good" and
('better."l6Teshuvah means n i t only being "good" but becoming
"better," for when compared to "better," "good" is not best.
Whatever the underlying reason for one's teshuvah, it inevi-
tably involves a call from On High.
There are four causes for an awakening to teshuvah:

14. Likkutei Torah, Rosh HaShrmah, p. 60d.

15. Ibid., H a a ~ n u p.
, 71c.
16. Igros Kodesh of the Rebbe Rayatz, Vol. X, p. 12.
 a) The arousal of a person's soul in heaven when it hears the
heavenly proclamation: "Return [to Me, My] unruly children.""
At that time the portion of the soul that is in heaven affects
that part of itself which is clothed in the body,18 that it too be
roused to teshuvah. We indeed observe that a person is some-
times suddenly overwhelmed with feelings of teshuvah and truly
betters himself in all Torah matters.
b) Teshuvah can also come about through contemplation.
An individual may thus reake that his lifestyle is very weak in
Torah, mitzvos and good emotional traits; he sees that he has
become coarse. Reflecting deeply on the purpose of his life, he is
compelled to acknowledge that most of his years have been
dedicated to physical pursuits and the satisfitng of bodily needs.
Contemplating all the above arouses a feeling of teshuvah, to the
point that a person changes his lifestyle and scrupulously begins
observing Torah and mitzolos, setting aside assigned times for the
study of Torah.
C) Teshuvah may also come about through Heavenly be-
nevolence, wherein a person is showered with good fortune and
success in all matters relating to children, health and suste-
nance. The kindness visited upon the individual awakens an
arousal to teshuvah.
d) Distress and pain when inflicted - may Heaven protect
us - is another path leading to teshuvah.
These four matters arouse a person to do teshuvah, not only
for past transgressions but also to become "better" rather than
merely "good." Teshuvah prepares us to speedily greet the right-
eous Moshiach.
In summary: Although teshuvah involves the rectification of
positive commandments which one failed to do and negative com-
mandments w h h one transgressed, the essence of teshuvah is to
become "better." Compared to "better," 'good" is not good enough.
Four matters rouse a person to teshuvah: a) The person's soul in
heaven arouses him or her to teshuvah by means of the Heavenly

17. Yimeyahu 3:14; Zohar, Voi. III, p. 126a; Sefe~IlaMaamarim 5700, p. 52.
18. See previous Maamar.
proclamations; b) contemplating the purpose of life; c) Heavenly be-
nevolence; d) Heavenly punishment. Constant imprmement is the
best preparation for Moshiach's coming.
 ~ 9 >wiv wnp ;mxi
5 ~ 7 ni5;ln
"And You, Holy One, are enthroned
upon the praises of Israel."'

T" is IS to be understood according to the following Midrash:2

"Rabbi Shmuel said, 'Whenever Jews praise G-d, His holy
'

presence resides among them."'

While still a student of the Maggzd of Mezritch, the Alter
Rebbe (author of the Tanya) heard his master relate a tale of hs
master, the holy Baal Shem Tou. Before the Baal Shem TW be-
came famous, it was his custom to wander from town to town
and village to village. He did so because one of his methods of
Divine service was to ask all Jews, men and women, young and
old, how things were going. He would inquire after their health
and their children's well-being, and whether they were making
an adequate living.
He was most gratified to hear the loving praise with which
the men, women and children replied to his queries. They
would employ expressions of praise, such as: "Blessed be His
Name"; "Praise the L-rd"; "The loving G-d", "May the loving
Creator continue His benevolence"; "The sweet Father sustains
us, praised is His Holy Name, blessed be He and His Holy
Name;" "He is the true healer of the ill," and other similar ex-
pressions. Men would answer after their fashion and praise G-d
for the health of their families and for their sustenance. Women
would respond in their fashion, praising G-d for sustenance and
children. Children would praise G-d in their own way, thanking
Him for having given them parents who provide for all their
needs and teach them Torah.
In the various cities, towns, villages and hamlets that the
Baal Shem Tow would visit disguised as a simple villager, he

1. Tehillim 22:4.
2. Midrash Tehillim on verse.
would seek the opportunity to contact simple folk, men, women
and children. He would meet them in the synagogues, in the
streets, in their homes, stores and workplaces. At all times and
in all places the Baal Shem Tov centered his discussions on the
people's health and sustenance. His holy intent was to elicit
their praise of G-d, as mentioned earlier.
It once happened that the Baal Shem Tov visited a certain
town and, as was his habit, strove to make Jewish men, women
and children meritorious through their praise of G-d.
In that town there lived a great Jewish scholar who for the
past 50 years had studied Torah day and night in abstinence and
holiness. He would sit garbed in tallis and tefillin until the late
afternoon, fasting until after the evening prayers, and then
breaking his fast with a crust of bread and some water.
When the Baal S k m Too entered this great scholar's "seclu-
sion chamber" in a corner of the synagogue, he inquired after
the man's health and as to whether his needs were being met.
The recluse, seeing that the Baal Shem TOVwas garbed like a
simple villager, ignored him. The rebbe repeated his questions a
number of times. Finally the great scholar became angry and
motioned to the door, indicating that the Baa2 Shem Tov should
leave.
Said the Baal Shem Tov: "Rebbe, why don't you provide G-d
with His sustenance? You will - G-d forbid - make Him hun-
ger and He will depart from the world."
The scholar became bewildered on hearing what he thought
was a simple villager speaking about seeing to G-d's needs. The
Baal Shem Tov read the man's thoughts and said to him: "Jews
exist by virtue of G-d's sustenance. What sustains Him? This is
answered by Dovid in Tehillim, where he says: 'And You, Holy
One,' -what is Your sustenance? 'He sits,' i.e., He is sustained,
'by the praises of Israel' -- by the Jewish people's words of praise
for their health and sustenance."
For these words of praise, G-d repays us with children,
health, and ample sustenance.
 In summary: While still incognito, the holy Baal Shem Tov
would seek the opportunity to make Jewish men, women and children
meritorious by eliciting from them - each after their own fashum -
praises to G-d for their health and sustenance. The Baal Shem
Tov's meeting with a great Torah scholar who studied in abstinence
and holiness is described, concldng with the manner in which the
Baal Shem Tov interpreted the verse: "And You, Holy One...."

The Alter Rebbe explained the Baal Shem Tov's service of

making Jews meritorious by getting them to praise G-d in their
daily lives, in their homes and work places, thanking Him for
their children, health and sustenance. He explained it according
to the verse:' "You are beautiful, my friend."
The Midrash4 on the verse? "I have compared you, my
fnend .... [in Hebrew rendered ry'osi]" comments: "What is the
meaning of the word ry'osiZ6 [The Midrash answers:] G-d says:
"[Jews are] My friends, My sustainers,' for they provide My sus-
tenance by means of the twice-daily sacrificial offerings of the
tumid8 - the morning tamd [which provides forgiveness] for
sins committed during the past night, and the evening tamid for
sins committed during the course of the day."
[The Midrash continues:] "Another reason why they are
called ry'osi is that G-d says: 'They are the sustainers of My
world, for they have accepted the Torah. Would they have not

3. [Note in original] Shir HaShirim 1:15.

4. Shir HaShirim Rabbah 1:9 ( 6 ) .
5. [Note in original] Shir HaShirim 1:9.
6 . The question of the Midrash is to be understood in the following way: Aside
from the obvious meaning of ry'osi as friend, what does the verse intend to
teach us by specifically selecting this word to indicate friendship?
7. The Midrash interprets the word ry'osi to also mean "provider of sustenance,"
inasmuch as the root of ry'osi is ro'eh which also means "to shepherd" or "take
to pasture" i.e., providing sustenance.
8. The sacrificial tumid (lit. 'constant') offerings were made twice daily, and
were wholly consumed upon the altar.
accepted the Torah, I would have returned the world to void
and emptiness."'
G-d's Divine intent in creating the world was the Jewish
people and Torah. All the other elements of creation serve
merely as a means toward thls end. What is of primary impor-
tance is that the Jewish people, through their study of Torah
and performance of mitrvos as prescribed in the Torah, and their
good character traits as outlined in the Torah, should spiritually
illuminate this world of corporeal pleasures.
G-d intended that the spiritual refinement of the physical
world be accomplished by the Jewish people with their own
powers, and that this service be difficult. For this reason, G-d
placed the evil inclination within man; an inclination which
shows us the goodness [i.e. the delights] of this world, and draws
our attention to all corporeal pleasures. By doing so, the evil in-
clination attempts to keep a person from being wholly dedicated
to the purpose for which G-d created the world and the Jewish
people, and for which reason He gave us Torah and mitzvos.
The Midrash comments on the verse:9 "In the beginning
[rendered in Hebrew bereishis], G-d created heaven and earth,"
and says:1° "bereishis" implies beis reishisi1- there are two [the
Hebrew letter beis being equivalent to two] reishts - "firsts." It
is because of the Torah, which is called "first," and because of
the Jewish people who are called "first." G-d created heaven and
earth for the sake of the two "firsts," Torah and the Jewish peo-
ple, so that Jews, through Torah, might spiritually illuminate the
world.
This is also the meaning of "My friends, My sustainers," ~n
line with the saying of our sages:I2 "Jewish people sustain their
Father in heaven." We sustain Him through sacrificial offering
in general, and more particularly through the morning and eve-

9 . Bereishis 1:1.
10. Rashi, Bereishis 1:l; Bereishis Rabbah 1:4; Vayikra Rabbah 504; Tanchuma,
Bereishis 3.
11. Tikkunei Zohar, TiWtun 1,4.
12. Zohar, Vol. 111, p. 7b.
ning tamid offerings. This spiritual service [as opposed to the
~ h ~ s i c service,
al which was extant only as long as the Holy
Temple existed] exists even now, during the time of exile.')
During the time the Holy Temple stood, the service of sac-
rificial offerings consisted of two parts: the offering of various
animals such as oxen, sheep and goats, and the confession of the
person who brought the offering, made [while laying his hands]
upon the animal. Repentance, which was part and parcel of the
confession, coupled with the actual offering, cleansed the indi-
vidual of hrs iniquity and brought him closer to his Creator.
Spiritually, the service of offerings exists even now, for even
while the Holy Temple was standing, the main aspect of sacrifi-
cial offering was not the offering itself, but the accompanying
spiritual service, the confession and the thought process of the
priest who brought the offering.14
This is also the meaning of the verse:15 "A person who will
offer from amongst you an offering to G-d." The Torah then
goes on to explain the various laws dealing with sacrificial of-
ferings.
It would seem that since we are dealing with a person
bringing an offering, it would have been more appropriate for
the verse to state: "A person from amongst you who will offer an
offering to G-d," [the words "from amongst you" preceding the
mention of the offering,] rather than the way the verse is actu-
ally stated.
The Alter Rebbe explained:l6 "A person who will offer [in
Hebrew yakriv, which also means to draw close]." In other
words, for an individual to draw close to G-d, and for h s Torah,
mitwos and good character traits [to be favored by Him], an in-
dividual must make "from amongst you" an offering unto G-d.
Which is to say, the offering must be of the person himself. This

13. Likkutei Torah,Pinchw, p. 75b.

14. Sefer Hddmmarirn 5680, p. 66; 5687, p. 171.
15. Vayikra 1:2.
16. Likkutei To&, Vayikra, p. 2b.
is why the verse states: "A person who will offer from amongst
you an offering to G-d."
The offerings "from amongst you" that refine a person and
draw him closer to G-d and His Torah, mitzvos and moral vir-
tues are the three types of animals - oxen, sheep and goats.
These allude to three distinct manifestations of the evil inclina-
tion, which is generally likened to a non-physical beast.
An which is a tremendously strong animal, alludes to
power and might.18 When the evil inclination desires something,
it uses a tremendous amount of strength to influence a person
[that he succumb to its blandishments]."Goat" refers to the trait
of chutzpah,lg extreme temerity - no one is his equal and he
does exactly as he wills. "Sheep" refers to the attribute of mild-
ness.ZO
The offerings transform these traits and use them positively
in the service of Torah, mitrvos and moral virtues.
This too was the intent of the Baal Shem TOV:to make Jews
meritorious; that in their daily lives, in their homes and work
places, they should constantly praise G-d, thereby making them
spiritually cleaner and closer to G-d. These too are the offerings
of "ox," "goat" and "sheep" representing the evil inclination,
which [when transformed] strengthen the good inclination.
In summary: The Alter Rebbe comments on the spiritual path
of the Baal Shem Tov, who sought to make Jewish men, women and
children meritorious by getting them to praise and thank 6 - d for
health and sustenance. G-d calls the Jews "My fnends,My sustain-
ers," inasmuch as we accepted Torah and mitzvos, by dint of w h h
the world continues to exist and becomes more spiritually refined. In
their spiritual sense, the sacrificial offerings entail the transformation
of the mighty powers of the evil inclination, [and their utilization] for
strengthening the good inclination.

17. Kuntres HaTefillah, chapter 8; 'Toras Sholom, p. 10.

18. Likkutei Torah Haarinu. p. 75b.
19. Beitzah 25b.
20. Likkutei Torah, Pinchw, p. 78c.
 # 7 X W 9 313 0173 '3 71Yv
2pYv v ~ 5 OW
"May the L-rd [through the Divine
Name Havayah] answer you on the
day of distress; may the Name of the
G-d of Yaakov fortify you."'

D ivine energy creates and vivifies both the lower world with
all its creatures and the higher worlds containing souls and
angels. It does so in two ways, providing either physical or
spiritual life. These two life-forces are known as the natural and
the supernatural. The physical element of all corporeal beings
both on land and sea, from [the coarsest] rocks to the most
refined brain matter, all fall under the heading of "material
hosts," and are within the realm of the natural. This is also true
of the clouds and other denizens of the sky, as well as angels -
10 categories of which are enumerated by the Rambam.2 The
physical aspects of these "heavenly hosts" are also a part of the
natural world. But the spiritual aspects of all creatures, from the
speclfic power of vegetative growth found in particular climes to
the loftiest spiritual forces found in souls and angels, all come
under the heading of the supernatural.
The earth's ability to produce vegetation depends primarily
on location and climate. The Gemara3 comments on the verse:4
"These are the children of Sei'ir, the Chorites who dwell on the
land," and notes: Are we to infer that only the Chorites dwell on
land, and the rest of humanity dwell in the heavens?! The Ge-
mara answers that the Chorites were agronomists, intimately
acquainted with each plot of land. They knew how to make the

1. Tehillim 20:2; note commentary Yohel O r on verse.

2. [Footnote in original] Rambam, Hilchos Yesodai HaTorah 2: 7 .
3. [Note in original] Shabbos 85a.
4. Bereishis 36.20.
best use of it, so that it produce crops in harmony with the spe-
cific supernatural growth power found in it.
The natural as well as the supernatural are manifestations of
the Divine light that illuminates and permeates all worlds and
their creatures. They differ only in that the natural can (to a
greater or lesser degree) be comprehended, while the supernatu-
ral, the soul and spirit of all worlds and their inhabitants,
including souls and angels, is incomprehensible. It is by studying
the effects of the soul powers on the particular organs of the
body [in which they are vested] that we are able to gain some
small measure of understanding as to the nature of these pow-
ers.
By way of illustration: We know that the brain contains
three distinct areas containing three different types of brain
matter. One section is cold and damp, a second is warm and
dry, while the third has yet other properties. Each portion is a
receptacle for one of the three intellectual qualities: "concept,"
"comprehension" and "depth." These three parts of the intellect
are known by the three names chochmah, binah and daas. The
term chochmah denotes conceptualization, binah denotes com-
prehension of a concept, while h a s involves concentrating all
one's intellectual energies in plumbing its depths. The greater
the concentration, the more and better will the concept be ap-
prehended.
Though the three intellectual components of chochmah, bt-
nah and daas are all part of a greater whole, each is an entity
unto itself. Verily, we observe that the intellectual capacities of
individuals are divided along these lines. There are those who
excel in coming up with the germs of new ideas and concepts.
These individuals are known as baalei hamtzaah, inventive and
novel thinkers. There are others whose intellectual forte lies in
their ability to understand and explain matters clearly, but who
are incapable of coming up with their own ideas.
Then there are those whose intellectual strength lies in their
ability to engross themselves and concentrate deeply on a con-
cept and its meaning. They do so to such a degree that they are
able to come up with new ideas based upon the original and its
intellectual ramifications. Herein [in the ability to arrive at
somethmg new from a preexisting idea] lies the superiority of
daas over chochmah and binah. Yet [this knowledge about
chochmah, binah and daas notwithstanding], all we are able to
glean [about the soul powers by observing their actions within
the body] is but an intellectual glimmering.
In summary: Divine light manifests itself in the lower world as
well as in the higher worlds in one of two ways: a) That which cre-
ates and vivifies the bo&s of all creatures; b) that w k h creates and
vivifies the spirits and souls of aU creatures. The Divine light that
creates and vivifies a) the bodies is termed "natural;" b) that which
vivifies the souls we call "supernatural." What we can glean of the
supernatural from the natural is only an estimation.

From the above it would seem that there is a difference be-

tween the intellectual perception of the natural and the
supernatural. While the former may be clearly understood, one
can only hazard a guess with regard to the latter, i.e. it is possi-
ble to speculate as to the character of the performer [the
G-dliness that creates and vivifies the supernatural] by observ-
ing its effects. In truth, the above-mentioned difference is not
well-grounded, for there is no real difference between our com-
prehension of the natural and the supernatural.
Reflecting more deeply upon the G-dliness of [the spiritual
life-force that vivifies] both nature and the supernatural leads us
to conclude that not only are the supernatural spiritual powers
incomprehensible, but indeed nature is as well. This is so be-
cause that which we apprehend of nature is not its essential
quality.
Nature is as incomprehensible as the supernatural. The only
difference between the two is that with regard to nature, G-d
concealed its supernatural aspects in matters which man may
investigate. In essence, however, nature defies comprehension,
although the "natural" world does make it possible for us to haz-
ard a guess as to the qualities of the supernatural. A true
analysis of the profound depth of nature causes us to realize that
it is essentially supernatural. By this we mean that nature and
the supernatural are inherently one and the same; it's only that
those things to which we have become accustomed we deem
"natural."
An example: Every morning, the sun is "born" in the east
and then travels in a southwesterly direction until it sets in the
west. We have grown so accustomed to the sun following its
daily course that we deem its daily route to be "the sun's na-
ture." Because we are so used to this phenomenon, it does not
elicit the response that an overtly supernatural event would. Yet
pondering the fact that the sun has faithfully followed its course
for over 5,703 years5without any fundamental change causes us
to acknowledge that this is a supernatural phenomenon of the
first rank.
The same is true regarding all "natural" matters. They are
"natural" only because of their regular recurrence.
Indeed, there is only one difference between nature and the
supernatural. It is that the Divine light which creates and vivi-
fies the spirits of souls and angels cannot be comprehended at
all. Not only can their essence not be apprehended, but it is im-
possible to conceptuahze even their spiritual condition. Yet G-d
gave man the ability to appreciate some material parts of crea-
tion. This in turn enables us to make an educated guess about
the Divine light that is higher than nature. For it was the Di-
vine intent that the light be concealed within those entities that
are "nearer" to physical man in order to let us have an inkling
[of that which is beyond us].
This then is the true meaning of nature (in Hebrew tevah):
the Divine light is girded by habitual recurrence just as the wa-
ter of the sea surrounds [and conceals] that whch is found in its
depths. This is also the meaning of the verse:$ "In the beginning

5 . This maamar was written during the year 5704, thus explaining the phrase
"forover 5703 years."
6 . Bereishis 1: 1.
Elokim (G-d) created heaven and earth." Both heaven and earth
were created through the Divine name Elokim,' which is nu-
merically equivalent to hatevah,~or nature.
The true source of all worlds, angels and souls is the Divine
name Havayah, which means C r e a t ~ r Its . ~ creative force, how-
ever, is manifest through [and concealed by] the name Elokim.1°
Ebkim is indicative of [the Divine force that creates] nature,
while Havayah transcends nature.
G-d [not only creates, but] manages the worlds in a manner
that transcends nature, though His management is concealed in
"natural" garments. This is especially so regarding His conduct
with the Jewish people. In this regard, His conduct is totally be-
yond the realm of nature, in line with the well-known saying
[that the Jewish people are likened to]:" "One sheep among 70
wolves, and still it is protected [from evil]." We are all aware of
the great enmity of the nations towards us throughout our bitter
exile. All the nations have proclaimed various forms of death
sentences upon the Jewish people, and yet we exist and con-
tinue to thrive, and we shall continue to exist eternally, for we
guard and observe the eternal Torah and mitzvos, and believe in
the G-d of our fathers.
This is the meaning of the verse: "May the L-rd [through
the Divine name Hauayah] answer you on the day of distress;
may the Name of the G-d of Y aakov fortify you." Every Jewish
man, woman and child must know that in times of travail, G-d
conducts Himself towards us in a manner that totally transcends
nature. It is only necessary that the Divine Name itself should
strengthen the hearts of us all, instilling complete trust and faith
in the coming Redemption. As the Rebbe of blessed memory
once told an individual: "Be strong [and proud] in the Name of

7. Rashi, Bereishis 1:1 .

8. Tanya, p. 159.
9. Zohar, Vol. 111, p. 257b; Tunya, p. 157.
10. Tanya, pgs. 156-162.
11. Esther Rabbah 10:1 1 ; Tmchuma, Toldos 5.
the G-d o f Yaakov, and then 'the L-rd will answer you on the
day o f distress' with kindness and mercy."
In summary: The previously noted difference between nature
and the supernatural is not well-grounded, since nature itself is also
supernatural. It is only that man gets used to the continual recur-
rence of certain supernatural phenomena, and therefore calls them
"nature." An example is the rising and setting of the sun, every day
occurring in the same way. G-dl blessed be He, who transcends na-
ture, created and conducts the world in a natural fashion. G-d's
conduct towards the Jews is often overtly supernatural, strengthening
our faith in the Dvine Name.
 1 ~ I ~ ih
in7yiD 1 ~ x iny I K
''Know' that the L-rd
[Havayah] is G-d [Ebkim -
Mightiest of all] ; He has made
us and we are His, His people
and the sheep of His pasture."2

Avraham Ibn Ezra explains the verse thus: We should be

R +aware that only G-d is G-d, and that we are His people.
Rashi explains: He created us when we did not yet exist on this
world. Metzudas Dovid explains the words "[He] is Elokim" to
mean that G-d is able to do all.) He takes the words "He has
made us" to mean that G-d made us great and exalted. Metzudas
Dovid interprets the words "we are His" to mean that we are
the only nation to be called "His people, and the sheep of His
pasture."
From the above-mentioned commentators we learn that the
verse instructs us to know that only G-d is G-d; G-d is able to
do all; He created us when we did not yet exist on this world;
He made us to be His people; He made us great and exalted.
We must understand what is meant by "only G-d is G-d." It
goes without saying that "only G-d is G-d." It is also a truism
"G-d is able to do all." These matters are obvious, and felt by all
people. We must also understand Rashi's comment that "He
created us when we did not yet exist on t h s world." If we did
not yet exist, how was it that He had already made us? Con-
versely, since He did make us, it would seem that we were
already in existence.

1. Sefer HaMaamarim Kuntreisim, Vol. I , p. 531; 5701, p. 146.

2. TehiUim 100:3.
3 . Or HaTorah, Yisro, p. 750;Re'eh, p. 782.
 Reflecting more deeply upon this verse, we see that it seeks
to indicate that knowing that He alone is G-d, able to do all,
and that He made us before we existed on this world, are all
prerequisites to knowing that "we are His, His people and the
sheep of His pasture."
We must also understand the meaning of the Torah verse:4
"You have been shown to know that Havayah is HoEbkim..."
[with the Hebrew letter hay preceding the Divine name]. It is
also written:SuKnow this day and take unto your heart that Ha-
vayah is Elokim ...." Also, in the prayer recited by Eliyahu the
prophet at the altar on Mt. Cannel it is ~ r i t t e n"Answer
:~ me 0
L-rd, answer me; so that this nation may know that You are Hu-
vayah HoElokim." In the thankful acknowledgment of the Jewish
people wherein they all declared G-d's unity, the verse states:'
"And the whole nation beheld and fell on their faces, saying:
'Havayah is HoEIokim, Havayah is HoElokim.'" In this verse [the
verse at the beginning of the discourse] it states: "Know that
Havayah is Elokim." We must understand the difference be-
tween HoEbkim with a hay, and Elokim without the Iwy.
The Hebrew word v'lo ("and we are His") is written with an
aleph and read with a vov. [V'b with an aleph means "and not,"
while v'lo with a vov means "and to Him."] Midrash Rabbahs ex-
plains the verse according to both variations: "Rabbi Yehudah
b'Rav Simun says: 'Know that G-d alone is G-d. He has made us
and we have not created our own lives.' Rabbi Acha says: 'Know
that G-d alone is G-d. To Him we dedicate our lives."'
Rabbi Yehudah's comment is according to the written ver-
sion of v'lo with an aleph ("and not"), whiIe Rabbi Acha's
comment is according to the oral version with a vov ("and to
Him"). Both, however, are in accord regarding the meaning of
the beginning of the verse: that we are to know that Havayah is

4. Devarim 4:35.
5. Ibid., 4:39.
6. [Note in original] I Melachim 18:37.
7. Ibid., 18:39.
8. [Note in original] Bereishis Rabbah 100: 1.
Elokim. Upon knowing ths, we come to realize the we, the Jew-
ish nation, are "His people and the sheep of His pasture."
In summary: What is the meaning of Havayah is Elokim! a)
G-d alone is G-d. b) G4dis able to do all. What is the meaning of
"He created us when we did not yet exist on t h world"? In the To-
rah and in the acknowledgment at Mt. Camel, the verse states:
"Havayah is HoElokim (with a hay) ." Here it is written: "Havayah
is Elokim [without the hay]." The written and oral version of the
term v'lo is explained in the Midrash by Rabbi Yehuduh and Rabbi
'4cha.

The Hebrew word di'u ["know" - the first word of the

verse "Know that the L-rd. ."I indicates9 that it is necessary to
give careful thought to the explanations and concepts we learn.
When we reflect deeply on the meaning of the verse "Know
that Havayah is Ebkim," we come to realize that there are four
matters we should know. They are: that Havayah is Elokim; that
He has made us; v'lo - both with an aleph and a vov [as ex-
plained earlier]; and that we are "His people, and the sheep of
His pasture." These four matters follow in orderly progression,
each one clarifying the one which preceded it.
First and foremost, we must know that Havayah is Elokim.
The verse uses the term "know" rather than "believe" because
comprehension precedes steadfast belief, Only after the
preparatory step of understanding that which can be
understood, wdl the belief be steadfast. This is because belief
applies only to those matters that cannot be comprehended.
Needless to say, simple Jewish folk, lacking in knowledge,
believe in G-d and His Torah with faith. For those with the
intellectual ability, however, comprehension is a prerequisite to
belief.

9. Sefer HaManmarim 5704, p. 163.

 Belief does not meani0that one should believe that G-d cre-
ated heaven and earth and all the creatures, angels and soul,
enlivening and guiding them to His wiH. Those that think so
make a serious mistake. All the above does not come under the
heading of belief, but of understanding. For this can be under-
stood by an individual, as the verse states:" "From my flesh I
perceive G-dliness."
Avos d'Rebbe Nosson12 states that man is the universe in mi-
crocosm. It follows that, by examining our own lives and
observing how our souls enliven and direct our bodies, we can
come to realize how G-d conducts the world. We observe that
not only is every part of the body -even the nails - enlivened
by the soul, but that even the most minute pulsation of the tini-
est bit of skin derives from the soul's powers. The same holds
true regarding the universe, which is likened to one vast body.
Not only does G-d create and enliven the world, but even the
most seemingly trivial event comes from Him. [All this, then,
falls under the category of knowledge and understanding; belief
is not needed.]
Belief comesi3into play with regard to G-d's absolute unity;
that He is all and that all is He.
Body and soul are two distinct entities. It is only due to
G-d's will that the soul animates the body. G-d, however, is
united with all creatures - both physical and spiritual - since
He is all.
This is what is meant by "Havayah is HoElokim." The names
Havayah (the Creator) and Elokim (the created) are one and the
same. "Havayah is Elokim" means that the Divine name Ha-
vayah, wbch is the name of mercy, enclothes itself in the Divine
name Elokim, which refers to strict judgment,'4 with the ulti-
mate intent of showing mercy. This fusion of mercy and strict

10. Likkutei Torah, Vaes'chanan,p. 4a; Derech Mitzvosecha, p. 45.3.

11. [Note in original] lyov 19:26; [Likkutei Torah, Emor, p. 3 lb] .
12. Chapter 31; Sefer HaMaarnarim Kuntreisim, Vol. 111, p. 136.
13. Tanya, p. 161.
14. Bereishis Rabbah 14:1, 33:3; Zohar, Vol. 111, p. 39b, 65a.
justice can only come about because G-d is able to do all, and
can therefore cause two matters antithetical to each other to
unite in fulfillment of His will.
"He has made us." The Midrash15 notes that G-d's thinking
about the Jewish people preceded all other thoughts. This is
what is meant by the statement that He created us when we did
not yet exist on this world [i.e. the Jewish people were created
in thought prior to all else]. This itself makes us great and ex-
alted.
"V'lo" (with an aleph) - We have not made our own souls.
Rather, "we are His" people (with a vov) and must devote our-
selves to fulfilling His will. The fact that we are capable of
grasping G-dliness and feeling within ourselves that G-d is G-d
- that He is all and that all is He - is due to the fact that we
are "His people, and the sheep of His pasture."
In summary: Di'u means to meditate on what we have learned.
In the verse, it refers to the following four matters: a) that Havayah
is Elokim; b) that He made us; c) v'lo (with an aleph and vov);
and d ) W e are His people, and the sheep of His pasture. Comprehen-
sion comes before belief. That G-d created all worlds and their
inhabitants, giving them life and directing them according to His will,
is something that man can understand from his own physical being.
W e must believe, on the other hand, that He is all and that all is He.

15. Bereishis Rabbah 1:4.

 niwv5 i%;r iwu nu o7~i;r9ir
52~1
"And the Jews took upon themselves
that which they had begun to do."'

T he Gemara comments: At that time [when the miracle of

Purim took place], Jews fulfilled that which they had
undertaken to do a long time before. This means to say that the
Jewish people repented, and resolved to observe all that we had
pledged to do when the Torah was given.
When Purim took place, Jews were to be found in every
corner of Achashveirosh's kingdom. From time to time, these
Jews became more distant from the observance of mitzuos. There
are two reasons2 given as to what caused this spiritual degrada-
tion. Rabbi Shimon ben Yochai says our spiritual downfall came
as a result of the opinion, held by many during the time of King
Nevuchadnetzer, that man's greatest glory lies in achieving
physical perfection. Man, they believed, was to use his intellect
and skills to further develop the world. This was also the foun-
dation of Nevuchadnetzer's philosophy.
Thls is what is meant by Rabbi Shimon ben Yochai's state-
ment that [the sin of the Jewish people was that] "they bowed
to an icon of Nevuchadnetzer." Bowing implies permitting an-
other's opinion to supersede one's This ill-grounded logic
eventually led many Jews to desecrate the Shabbos and profane
the Torah and mitzuos.
The second opinion is that the spiritual downfall was a re-
sult of the cordial relationship that existed between the Jews
and the Persians, Medes and Babylonians. The Jewish people
enjoyed extremely close ties to the royal court, and enjoyed the

1 . Esther 9:23.
2. MegiUah 12a; Esther Rabbah 7:18; Shir Hashirim Rabbah 7 3 ; Likkutei Sichos,
Vol. XXI, p. 209.
3 . Likkutei Torah, Acharei, p. 27c; Yom HaKippurim, p. 68b.
non-kosher royal banquets. This led them to [further] distance
themselves from Torah and rnitzoros. Several years before the
redemption from the Babylonian exile, Satan - may Heaven
protect us - began to agitate the Jewish people so as to make
them sin. Satan's intent was that by getting the Jews to sin, G-d
would - Heaven forbid - continue to allow them to languish
in exile. The Jewish people, unable to withstand the test, suc-
cumbed to temptation.
Mordechai and the members of the Sanhedrin [the Jewish
supreme court] tried to stem this tide of rebellion, but to no
avail. A number of impudent and insolent individuals placed
themselves at the head of the impious and irreligious faction,
and scoffed at any efforts to get the Jews to repent. Mordechai
and the Sanhedrin attempted to get the Jews to repent by relat-
ing to the Jews the glad tidings of redemption from Babylonian
exile, which was to take place in the not too distant future.
Through their mockery, the insolent ones - Satan's mes-
sengers - managed to influence some of the better Jews who
had up to that time sincerely believed in the coming redemp-
tion. After listening to the non-religious leaders, they too began
having doubts.
The situation was further exacerbated by the fact that aside
from Mordechai and some members of the Sanhedrin, nobody
ventured to speak about the coming redemption. Others were
completely mute on this subject. It was impossible for them to
say that - G-d forbid - the redemption would not be coming,
for they firmly believed in it. They were, however, uncertain as
to when it would take place. They also did not believe that
Mordechai and the members of the Sankdrin knew the ap-
pointed time. They therefore remained completely silent about
the matter. Their silence lent strength to the words of Satan's
messengers, enabling them to scorn Mordechai and the Sanhed-
rin itself, and to lead the Jewish people further down the sinful
path of eating forbidden foods, desecrating the Shabbos and
marrying non-Jews. This in turn brought about an even greater
proximity between the Jewish people and the other inhabitants.
 This silence of the believers cast shadows of doubt in the
Jewish population at large. These doubts and uncertainties
manifested themselves in various ways. Some Jews, for example,
totally abandoned belief in the redemption, Torah and mitzvos.
Others, whle adhering to some aspects of Torah and mitzvos,
lost a certain degree of faith in the coming redemption, and in
various matters became close to the evil leaders.
So it was that Jews of that time were sinking into the depths
of sin. This came about through the corrupt influence of the
misbegotten leaders, who denied the existence of G-d and the
validity of His Torah, as well as through those who were silent
on the subject of redemption.
In summary: There were two fundamental reasons for the Jewish
people's sinful state at the time of the Purim miracle: a) the opinion
that a good material life is all-important, and can be attained through
one's own power and craft; b) the opinion that it is necessary to be-
come totally integrated, or at the very least united with the country's
inhabitants. The free thinkers mocked Mordechai's call to repent in
preparation for the coming redemption, while some of the Jewish
leaders were mute on the subject. This led to doubt and uncertainty
among some erstwhile believers, and strengthened the hands of the
heretics.

When G-d saw that Satan's messengers were causing the

Jews to sin, and that state of Torah and mitzvos observance was
constantly worsening, He4 had Haman (the Jews' arch-enemy)
persuade the king to issue various harsh decrees against them.
Haman assembled kindred spirits who, like him, were rabid Jew
haters in order to decide the best time of year to carry out the
evil decree of annihilation - may it never come to pass. He
then went to Achashveirosh to receive royal permission to carry
out the slaughter.

4. Esther 3 6 .
 Haman devised a cunning slander against the Jews. He was
sure that this calumny would bear fruit, and that the king would
subsequently approve his plan to annihilate the people. Haman
was sure that the resultant evil decrees would be executed, for
he knew how sinful the Jewish people were, and that the "at-
tribute of justice" would incite - G-d forbid - against them.
Indeed, this was the inner meaning of Haman's slander;*Sa-
tan, the primordial serpent? incited before King Achashveirosh,
[G-d being known as Achashveirosh because] the first [in He-
brew reishis] and the last [in Hebrew achris] are His,7 as the
verse state^:^ "I am first and I am last."
Haman slandered the Jews by saying: "There exists [in He-
brew yeshno] one [echod] nation, scattered and dispersed among
the nations, whose laws differ from the laws of all other nations,
and the king's laws they do not obey."
[In spiritual terms, Satan's complaint was as follows:]
"There exists - yeshno - one nation...." The word yeshno
[comes from the Hebrew word yesh, and] means might and will.
Satan slandered the Jews by charging that our might, which had
been given to us by G-d, and for whch reason we are called
"one nation," as the verse state^:^ "And who is like Your people
Israel, one nation on earth," [was not being properly utilized.]
The Jewish people have a will so strong and a power so
mighty that we are able - through our study of Torah, per-
formance of mitzvos and demonstration of good character traits
- to draw down the One G-d into this material world, so that
even here His unity can be recognized and His G-dlmess felt.
But the Jews, said Satan, are "scattered and dispersed among
the nations" - they are using their G-d-given gifts and talents
for various "national" (i.e. mundane) matters.

5. Ibid., 3:8.
6. Sanhedrin 29a.
7. [Footnote in original] Midrash brought down in Meorei Or, Chapter Akph ( 8 )
[Section 182; Or HaTorah, Megillas Esther, p. 22631.
8. Yeshayah 44:6.
9. I Diorei HaYomim 27: 11, Tanya, p. 227; Sefer HaMaamarim 5700, p. 142.
 [Furthermore, said Satan,] the Jewish nation's laws "differ
from the laws of all other nations." Jews are different than all
other nations. Every nation has its own physical and spiritual
lifestyle to which it adheres. This is not the case with the "one
nation... whose laws differ from the laws of all other nations...."
They are ready and willing to change anything and everything
- G-d forbid - in order to be similar to all other nations. This
is due to the fact, continued Satan, that "the Kings laws," i.e.
G-d's laws,lO "they do not obey."
It was of such calumny that Ravah said:" "No one can ap-
proach Haman's ability to speak ill [of the Jewish people]."
Haman successfully incited against the Jews [before the
King,] and Jews in all Achashveirosh's countries felt the great
travails brought upon them by Haman's decrees. This painful
affliction aroused a brokenheartedness within segments of Jewry
that led to repentance.
This spirit of contrition aroused the wrath of the heretical
leaders. They tried to prove that the harsh decrees were not so
bad after all, but rather stemmed from the kingdom's sincere
desire to shower all manner of good upon the Jewish people.
This goodness, the heretics promised, would come when Jews
applied themselves diligently to labor and craft. These leaders
went on to say that Jews should not believe in G-d's salvation
through redemption from exile. On the contrary, they main-
tained that now more than ever it was vital to become one with
the inhabitants of the land.
By dint of such words and deceitful actions, Satan managed
to convince many Jews to turn away from repentance, and in a
variety of ways further their relationships with the land's inhabi-
tants.
So the Jews continued to sin, and Jewish afflictions in-
creased accordingly. Nothng came from the empty promises of
the heretical leaders except for the profanation of holiness, the

10. Megillah 15b; Yalkut Shimoni, Esther, Remez 1057.

1 1. [Note in original] Megillah 13b.
278 / SEFER - YIDDISH
HAMAAMARIM

eating of non-kosher food and other sins. All the while, the
Jews' torment and pain continued to increase.
Mordechai, however, "knew all that was happening."lz Says
the Yalkut:l3 Mordechai knew how to heal the torment; he knew
which sins had caused the afflictions, and the healing measures
required. He assembled all the Jewish people and told them that
all their afflictions stemmed from their profaning of Shabbos,
their eating of forbidden foods and other sins. He aroused the
Jews to a tremendous repentance, and assured them of the
coming redemption. The Jewish people obeyed Mordechai's call
to repentance, and steadfastly believed in the coming redemp-
tion.
This, then, is the meaning of the verse "And the Jews took
upon themselves [to do] that which they had begun to do."
They became pious and performed Torah and mitzvos with true
self-sacrifice. The redemption came a year later, and within four
years the Holy Temple was rebuilt.
Herein lies the awesome might of repentance. Jews were,
during that trying period, surrounded by opponents of their re-
ligion. They were also under the influence of people that denied
G-d and hated Judaism - people who scoffed at Torah and
mitzvos and mocked the righteous Mordechai and members of
the Sanhedrin. [All this notwithstanding,] they were able
through repentance to attain a spiritual level similar to that at-
tained during the receiving of the Torah.
G-d accepted their true repentance, their regret for past
misdeeds and their resolutions for the future to be loyal to
Torah and mitzvos. G-d rained good fortune upon them through
the miracle of Purim, and the Jewish people were favored with
the redemption.
In summary: Haman's decrees and the resulting travails were
brought upon the Jewish people by the corrupting influence of their
heretical leaders. Harnan is empowered by Satan's calumny of the
Jews: that the chosen people were using their G-d.given powers only

12. Esther 4.1.

13. Reme? 1056. also note Rashl, Esther 4:l.
for mundane matters, and [Satan] exerted himself to the utmost to
see to it that the Jewish people became unified with the surrounding
nations and tom from G-d's laws. Mordechai's caU to repentance
affected the Jewish people. Their total self-sacrifice for Torah and
mitzvos led to the miracle of Purim.

m
The year 5542 (1782) was the third consecutive year in
which Chabad chassidim suffered grievously at the hands of our
opponents. Our suffering was extremely dficult to bear. That
Purim, the Alter Rebbe of blessed memory said: "We will have
to endure even more," referring to the bitter excision
proclaimed that summer, "but all must know that it has been
affinned On High that which has been accepted here below [i.e.
that Chassidism would emerge victorious]. It is only necessary
that we strengthen our service of repentance, for every
redemption comes only after being prefaced by repentance. We
need to be redeemed from those that slander us, so we must
prepare with repentance."
That year, tens of thousands of Chabad chassidim were afire.
All of them - from the most illustrious scholars and distin-
guished men of spiritual service, to the simple folk - immersed
themselves in repentance. Purim 5543 (1783) found the Alter
Rebbe in a state of extreme joy. He then announced: "We were
victorious!" The joy of the chassidim was incalculable.
At that time the Mitteler Rebbe [the Alter Rebbe's eldest
son and successor], who was then a mere nine years old,
remarked that the situation was similar to the original two
periods of Purim. During the first, Mordechai called the Jews to
repentance and they responded. Concerning that period it is
written: "And the Jews took upon themselves [in Hebrew
vikibeil] that which they had begun [heickilu] to do." Vikibeil
[may alternately be rendered "lamented," so that the verse]
means "they lamented," as we find in the Mishnah:l4 "We

14. [Note in original] Yoduyim 4:8.

lament you." Concerning this first Purim period, the verse is to
be rendered thus: "The Jews lamented heicheilu - that which
they had made mundane.15 [The Hebrew word heicheilu may
alternately be rendered as deriving from the word chol, or
mundane.]
Mordechai's arousal of the Jewish people to repentance was
successful. Not only did they mend their ways and repent, but
the whole year through they demonstrated total selfdsacrifice for
Judaism,l6 in hope that G-d Himself would save them from their
terrible predicament. Thls came to pass in the second Purim
period, with the miracle of Purim.
Concerning the second Purim period, the verse is to be ren-
dered thus: "The Jews took upon themselves [vikibeil] that
which they had hoped for [heicheilu]." In this instance, vikibeil
means "to take upon," while heicheilu is rendered as "hoped for"
[from the Hebrew word chibh, to beseech or hope]. During the
second Purim period, Jews accepted upon themselves that
which they hoped for, which was that they be saved by the
A-lmighty, and their prayerful wishes were fulfilled.
In our time [when our hopes are again] of redemption, may
G-d make us fortunate with His Divine assistance, that we re-
pent and from the depth of our hearts lament that which we
have made mundane. May we fulfill Torah and mitzvos in com-
plete truth, and strengthen our belief and faith in the complete
Redemption through our righteous Moshiach. And may we again
see our hopes speedily fulfilled.

15. See Chassidic Discourses, Vol. I, p. 187ff.

16. Torah Or, p. 97a, 1020.
 n i u i 5 0% 29.n ~ n l ii t 532
O ~ ~ Y DKY' nu
D x1i-1 1 5 9 IBYP
~ ~
"In each and every generation a
person is obliged to regard himself
as if he had come out of Egypt."'

T" is means to say that in every generation - at all times,

and under all circumstances, all Jews (without regard to
gender, age or status) are to feel as if they personally left Egypt.
We must understand the meaning of this obhgation. If all
that is meant is that every Jew is to feel as if he personally de-
parted from Egypt, then this sentence is superfluous. For right
afterwards we are told: "Not only were our forefathers redeemed
from Egyptian bondage, but we as well."
What then is the meaning of "In each and every genera-
tion..."?
The word "generation" implies not only a quantity of time,
but a qualityi2 the simplest person as well as the most illustrious
Torah scholar are equally obliged to regard themselves as having
left Egypt. For the exodus was not only physical but also spiri-
tual. The spiritual liberation from Egypt should be found within
each individual, in all aspects of his life and conduct.
This is what's meant by the statement: "In each and every
generation...." For every soul which G-d places within a body is
thereby subject to the spiritual equivalent of the Egyptian exile,
and our service consists of spiritually liberating ourselves from
Egypt. Although it is true that freedom from bondage came as a
result of Divine benevolence - "the supreme King of kings, the
Holy One blessed be He, revealed Himself to them and re-
deemed them,"3it occurred only after we "cried out to the L-rd,

1 . Haggadah For Pesach (Kehot,5745),p. 31; Pesachim 116b.

2. Sefer HaMamnarim 5741, p. 205; 5701, p. 55; Likkutei Torah, Massai, p. 95b.
3. Haggadah FOTPesach, p. 30.
the G-d of our fathers,"+ at which time, "the L-rd heard our
voice and saw our suffering, our labor and our oppression."
Our prayers to G-d are not always answered, though they
are always heard. During the exile in Egypt, however, G-d did
accept our prayerful cries, and observed our afflictions, toil and
oppression. The same holds true regarding spiritual redemption.
When we cry out to G-d [about our spiritual afflictions], He
hears us. We are then liberated from [spiritual] Egypt.
In summary: The word "generation" refers to a measure of man
as well as a measure of time. The greatest Torah geniuses, like the
most simple folk, are obligated to feel that they personally departed
from Egypt. Liberation from Egypt came after "we cried out to the
L-rd, the G-d of our fathers. "

The Jewish holidays and festivals which we have been gra-

ciously granted by G-d are not limited to a particular timeframe.
Though each seventh day is Shabbos, the first day of Tishrei is
Rosh Hashanah, the fifteenth day of Nissan is Pesach, and so
on, every festival mirrors the spiritual life of each and every Jew.
The spiritual life of a Jew is his true life. It was for this purpose
that G-d sent our divine souls to animate our physical bodies
and fulfill the intent of creation.
Exile in and liberation from Egypt are constantly recurring,
as are all other spiritual matters, in man's spiritual service. The
descent of a soul into a body, with the G-dly soul clothing itself
in the rational-natural soul and the animal soul, is termed "exile
in Egypt." The root of the word mitzrayim, the Hebrew name for
Egypt, is meitzar, meaning strait or limitation.
When the G-dly soul descends into the body and natural
soul, its spirituality is severely constrained. There can be no
comparison between what the soul now feels and understands of
G-dliness and what it felt and understood prior to its descent.
The process of incorporation takes a heavy toll on the soul's

4. Derlarim 26:7; Haggadah For Pesach, p. 23.

spiritual state. However, this "exile in Egypt" serves a purpose,
that being the spiritual liberation from Egypt.
Spiritually, mitzrayim is [composed of the two Hebrew
words] meitzar mi5 - "straits of who." It is ~ r i t t e n"Lift
: ~ up your
eyes heavenwards and see mi [the Hebrew word for who] cre-
ated all this." The verse is telling us to use discernment so that
we may comprehend G-dliness and realize who created every-
thing. It is necessary to study Torah and Chassidus. Then one
gains an understanding of creation; that only the blessed G-d
created it.
Understanding and meditating on these matters leads a per-
son to a closer and clearer comprehension of G-d's greatness.
Profound understanding of G-dliness inevitably leads to an
arousal of love and awe. It is ~ r i t t e n"Man:~ [in Hebrew ish] is
commended according to h s intelligence." The word ish alludes
to the emotional attributes, as the verse states? "As is an ish, so
is his strength." Each person's emotional attributes are in accor-
dance with his comprehension, for intellectual understanding
gives rise to the emotions. This is the meaning of "micreated all
this" [in Hebrew "all this" is translated as eileh]. Mi refers to the
comprehension of binah9 [the second of the three intellectual
attributes], which is responsible for eileh - the emotional at-
tributes. The emotional attributes constitute a heartfelt desire
and longing. They are a product of contemplation and compre-
hension.
In summary: A11 festivals and holidays are mirrored in a Jew's
spiritual life. The descent of the G-dly soul into the body and natural
rational intellect is spiritual exile, since the soul's comprehension and
feelings are severely constrained compared to is prior state. Emotional
attributes are a product of comprehension.

5. LiUutei T o d LehaAriZal, Vayeishev;Pri Etz Chayim, Shaar Chug HaMatzos,

ch. 7.
6 . Yeshayahu 4026; LiWuctei Torah, Pikudei, p. 4c, Barnidbar, p. 6d.
7 . h4ishki 12:8.
8 . Devarim 8:21 .
9 . Zohar, Vol. 11, p. 117a.
 This is what is meant by the phrase: "and see who created
eikh." It refers to the emotional attributes, which are called
eikh.1° Every emotional attribute - from that of chesed (kind-
ness) to yesod (foundation) - encompasses all six emotional
attributes. Six times six makes 36, the numerical equivalent of
the word eikh.
The "mother" that gives birth to these attributes is binah or
comprehension, as the verse says:li "For binah shall be called a
mother." Thus "mi created eikh" [binah gives birth to the emo-
tional attributes]. Since each attribute is a product of the
intellectual concept which fashioned it, it is readily apparent
that each has its own intellectual source.
For example: There is a distinct intellectual source for love
and a distinct intellectual source for awe. Love and awe have
different properties. Love involves drawing closer - the lover
drawing closer to the object of his affection, just as parents draw
near to their child. This arouses a deep emotional response
within the child, who in turn devotes himself to his parents.
The same holds true of a student whose master teaches him
Torah and good character traits. Through this interchange, the
disciple becomes close to his teacher.
The same closeness results when a person meditates upon
the fact that "You give life to all."l2 When one meditates deeply
upon G-d's greatness, on how He animates all created beings,
and on the fact that the Jews are "the people close to Him,"I3
this awakens a great love of G-d within the heart. The person
will then devote hunself to the study of Torah and the perfonn-
ance of practical mitrvos with great fervor.
Awe, however, implies distance. An example would be the
sense of awe that comes over a person when he beholds a great
scholar, or one who is known for his exemplary character traits,

10. See footnote 6.

11. Mishki 2 3 ; Zoha?, Vol. I, p. 2 19a; Sefer H a M m r i m 5704, p. 52.
12. Nechemiah 9:6.
13. Tehillim 148:14.
 CHASSIDIC DISCOURSES / 285

or a mighty ruler. This feeling of trepidation causes a person to

draw back.
The same is true of a person who contemplates the infinite
greatness of G-d. Realizing that everything G-d created is truly
as nothing when compared to Him, and that all creation is so
utterly insignificant that it is as if it did not even exist, a person
will feel a terrible fear of G-d, a sense of utter humility before
the One "who fills the whole earth with His glory."l4 This emo-
tion will lead a person to study Torah and perform mitzvos with
a dutiful acceptance of the Heavenly Yoke.
To be in spiritual exile15 means that although a person
studies and fully understands a point of G-dly wisdom - for
instance, that "the whole earth is full of His glory," or that "You
give life to all" - the emotional attributes that should result as
a matter of course simply fail to appear. The person feels neither
love nor awe of G-d.
If this is the case, it is necessary to cry out to the L-rd that
He liberate us from our lowly state. When we do this, then G-d
will see our impoverished comprehension of G-dliness and our
spiritual "labor and oppression," which cause us to serve only
out of a sense of duty. There then comes about a "liberation
from Egypt," so that we again study Torah and perform mitzvos
with profound spiritual satisfaction.
In summary: Eileh refers to the emotional attributes created by
binah. Each attribute has a distinct intellectual source. Love and
awe have different properties, h e implying a drawing close, while
awe involves a drawing back. Lwe causes one to serve with vitality,
while awe results in the performance of Torah and mitzvos with
deep-felt acceptance of the Divine Yoke. By "shouting to G-d," we
merit redemption j b m Egypt.
 nvnw i ~ i u 232
i ninu w5w yy nzmn
i7nii9pi1 ~ 1 15
~ 1ivniySpni ninu
3 ~ i5w u tn5w;r m 358 i n i yu
*;r 5
"The altar, which was made of
wood, was three cubits high and
two cubits long. Its corners, length
and walls were also made of wood.
And He said to me: 'This is the
table that is before the L-rd."''

T he prophet Yechezkel here tells the exiled Jews of G-d's

promise that after we have received our punishment, He will
assemble us from all the lands of our exile, through the righteous
Mosluach, and we will all go to Eretz Yisroel. Not one single Jew
will be left behmd. Then G-d will build the Holy Temple.
In depicting the Temple [and its furnishings], Yechezkel de-
scribes the Golden Altar. He tells us that it is made of wood and
plated with gold. He also speaks of the table upon whch was
placed the kchem hapanim, the showbread. The Gemara asks+
"[Why is it that] the verse begins by describing the altar and
concludes by discussing the table?" Answers the Gemara: "Rabbis
Yochanan and Elazar both say: 'During the time the Temple
existed, the altar (i. e. the sacrificial offerings) brought about
atonement for Jews' sins; in exile, tlus is accomphshed through a
man's "table", i.e. the guests a person invites to h s table."'
We must understand Rabbi Yochanan's and Elazar's state-
ment that nowadays inviting guests to one's table accomplishes
the same thing that used to be acheved by the [outer] altar upon
which sacrificial offerings were brought, and the inner altar upon
whch incense was offered.

1. Yechezkel41:22; Sefer HaMaamarim 5678, p. 295.

2. [Note in original] Berachos 55a.
 How can we compare man's eating to the altar's consump
tion? Man ingests physical food, while the altar's consumption was
spiritual in nature; comparing man's eating nowadays to the
highest degree of atonement achieved by offerings during the
Temple's existence is very puzzling.
The matter is as follows: Rabbis Yochanan and Elazar both
say that "man's table offers atonement." Why do they use the
term "man's table" rather than "man's meal" or "man's eating,"
[which would more clearly indicate that reference is being made
to the food eaten rather than to the table itself]? Surely their
words are precise and this phrase is used with specific intent.
Every word uttered by our sages of blessed memory [contains
not only its simple meaning, but also] hnts at a more profound
meaning - the inner portion of Torah, the soul of each study-
section and law. Just as the body derives its life from the soul that
vivifies it, Torah is a composite of body and SOU^;^ the exoteric
portion is its body and the esoteric portion the soul that gives it
life.
This is so regarding all study-sections and laws of the Torah.
How much more so with regard to the homiletic passages of our
sages, where the simple meaning itself is but an allusion to and
implication of matters of great profundity and must be understood
as such. Thus, these homiletic passages are in and of themselves
"Torah secrets," as the [Alter] Rebbe states in lggeres HaKodesh,
Epistle 23:4 "Most Torah secrets are to be found in the homiletic
portion of the Torah.'' It is for this reason that when one studies
the homiletic teachings in Ein Y a a b [a book discussing the
homiletic passages of the Talmud] with a quorum of 10, it will
bring atonement for a person's iruquities.
[There is another instance where the expression "man's table"
is used. One of the meritorious acts that leads to longevity is
accomplished by] one "who tarries at his table," as stated in the
Gemara.5 Here, too, the term "table" is used rather than "tarries

3. Zohar, Vol. 111, p. 152a.

4. Tanya, p. 273.
5. [Note in original] Berachos 54b.
at hls meal" or "tarries whlle eating. Clearly, the term is used for a
l'

reason.
The matter is as follows: With sacdcial offerings, it is im-
perative that one offer from the "fattest"6 - that the offering be
choice. Regarding man's table, however, the important t h g is
that "he tarry at the table;" one should eat not for the pleasure
one derives from the food, but because of the benefit he derives
from it7 - that he be healthy. As our sages instruct us? "h is
the way [to acquire] Torah: eat bread with salt...."
The Torah teaches the Jew not only that whch may or may
not be eaten, it also instructs h1.m as to what end food should be
eaten. Tlus is because every Jew is9 both a son and a servant of
G-d.
In summary: The prophecy concerning the buildmg of the Holy
Temple which will take p k e when M o s h h comes is explained. The
verse quoted at the openmg of the &course teUs us about the altar and
the table of the showbread. The Gemara states that during the time of
the Holy Temple, the altar brought atonement; noev it comes from
man's table [upon w k h he eats]. The following questions are asked:
a) what comparison can there be between the altar and man's table, b)
what is meant by man's table, c) why is the word "table" used rather
than "meal" or "repast"? In the homletic portion of Torah, even the
simple meaning alludes to profound matters. The Torah is teaching us
how to eat [with proper intent].

Before eating, [and upon waking in the morning,] the hands

are to be washed. Thrs is called netilas yodayirn, literally "taking" or
"ldting" the hands. There are two ways that t h is done, one
being the manner upon waking, the other being the manner
before eating a meal [in which bread is consumed.].

6. Vayikra 3:16.
7. Sefer HaMaamarim 5678, p. 295; Kuntreisim, Vol. 11, p. 596, 601; HaTamim,
Vol. I, p. 29a; Derech Mitzvosecha, p. 63a.
8 . Pirkei Avos 64.
9. Tanya, p. 113.
 In most aspects the two forms are similar.10 In both cases, the
water is supposed to be clean and no labor is to have been done
with it. The text of the blessing recited afterwards, as well as the
fact that the water is to cover every portion of the hands, is also
the same in both forms of netilas yodayim.
There is only one difference: After waking, the hands are
washed alternately until each is washed three times. The exact
process is as follows: The vessel with water is taken in the right
hand and transferred to the left, after which water is poured [with
the left hand] onto the right. [The vessel is then transferred to
the right hand and] water is poured onto the left hand. This
process is repeated until each hand has been washed three times.
When washing for a meal too, each hand is washed three
times. However, the hands are washed consecutively and not
alternately. The vessel is taken in the right hand and transferred
to the left, after which water is poured three times consecutively
on the right hand. [The vessel is then transferred to the right
hand,] and the left hand is washed three times. After both hands
are washed, and while still wet, they are rubbed together. Both
hands are then lked and the blessing for w a s h the hands is
recited.
We must understand the significance of washing the hands
upon waking, when one leaves an unclean place, and before be-
ginning a meal. Why are the hands washed at all? Also, what is
the difference between was& the hands in the morning (when
they are washed alternately), and washmg for a meal (when the
hands are washed consecutively)? In both instances the vessel
with water is taken with the right hand, and in both instances the
right hand is washed first.
We must also understand why washng the hands is called
netilas yodayim, "taking" or "lifting" the hands, rather than re-
chitzas yodayim, washmg the hands, or shtifas yodayim, rinsing the
hands. The latter terms are more indicative of cleaning the hands.
Also, the word notkh is Aramaic for the water vessel with which

10. Shulchan Aruch Admur HaZakein, Orach Chaylm, chs. 4 and 159; Sefer
HaMinhagim-Chabad, pgs. 1 and 2 1.
the hands are washed. All three terms, "washing," "lifting," and
"water vessel," do not describe the process of n e t i h yodayim with
the same accuracy as "washmg" or "rinsing." Perhaps one of these
more logical terms should have been used?
The fact that the text of the blessing for washing the hands is
referred to as netilas yodayim indicates that just washng the hands
does not suffice; of primary importance is that the washing be
performed in the manner of neti2ah. This means to say that there
are two distinct manners of w a s h g one's hands, that of "taking"
and that of "hfiing." Neb yodayim is also to be performed from a
notleh, i.e. the vessel from which the water is poured must be
whole and able to hold water. The water itself must be poured
manually," by an individual with intelligence.
In summary: There are two ways to wash the hands: a) in the
morning, or when wakening from sleep, b) befme eating [a meal with
bread]. The primary difierence is that a f i r w&ng the hands are
washed alternutely, while before a meal they are washed consecutively.
Netilah means "taking" or "lifang," and also describes the water vessel
wed. Why is the text of the blessing netilas yodayirn and not a phrase
that would mean rinsing or washmg of the hands? Why is it important
for the vessel to be whole and able to hold water? Why is it necessary
that the water be poured manually by an indivtdual with intelligence?

The laws for w a s h g the hands are detailed in the exoteric

portion of the Torah. These laws each have their counterpart in
man's spiritual service as taught in the esoteric portion - the
' L ~ of~ the
~ l law.
"
The law is clear when it states that "man is always responsible
[for his actions], be they done wittingly or unwittingly; be he
awake or asleep."l2 It is also stated that "hands are always ac-
tive."13

1 1 . Derech Mitzvosecha, p. 63a.

12. B. Kamma 26a; Sefer HoArochim-Chabad,Vol. I , p. 170.
13. Shabbos 114a.
 [In a spiritual sense, the phrase] "man is always responsible..."
means that the level within each individual that is known as man,
adam,*4 is always responsible for his actions, "be they done
wittingly or unwittingly; be he awake or asleep." "Hands are
always active," means to say that the hands are always busy.
The hands have fingernails, and dirt may accumulate under
them. The Holy Zoharl5 states that kelipos, unholy forces, latch
onto the nails. The purpose of ne&s yodayim, washmg the hands,
is to force the kelipos to relinquish their hold. The life-force
received by the nails is extremely limited, and they are therefore a
place in which kelipos find it easy to receive their Lfe-force.16This
is especially true when dirt accumulates under the fingernails."
When dirt accumulates, even netih yodayim does not help to
get rid of the kelipos, [and the hands must be thoroughly
cleansed] before the person washes them in the morning or before
a meal. Only when the nails are clean may one ritually wash the
hands.
The meaning of this is as follows: "Hands" rekr to the emo-
tional attributes [since emotions lead to actions], and these
possess "nalls." Herein lies one of the differences between how
intellect and emotions madest themselves. Intellect is rational
and dispassionate, while emotions rip and claw. Whatever a per-

14. Generally, four appellatives are applied to a human being, adam, ish, geuer,
and enosh. Adam, refers to man as an intelligent being, and is the loftiest of
the four.
15. 111, p. 60b.
16. All of creation, even kelipos, must receive their life-force from holiness. The
more spiritually advanced the level, the greater the degree of life-force it re-
ceives, and the lower the level, the less spiritual life-force it receives. The
levels that lack almost all spirituality, kelipos, receive but a diminutive
amount of 1ife.force that "trickles town" from the external level of holiness.
Since the nails receive extremely little life-force, they are a perfect "host" for
kelipos and are extremely attractive to kelipos to latch on to, in order for them
to receive the spiritual nourishment necessary for their existence.
17. "Cleanliness leads to purity," state our sages. The converse is also true. The
dirt found under the nails is thus even more conducive for kelipos to derive
their life, force from.
son's emotional state, be it love or hate, the emotions manifest
themselves in an intensely burning manner.
[In a spiritual context,] netilas yodayim, pouring water on the
hands [i.e. the emotions,] means we should use the intellect
(whch is represented by waterla)to calm and blunt the emotions,
bringing them under our rational control.
The emotions are "cleansed" in two ways. In the morning
netilas yodayim, there is a removal of the unholy spirit that ema-
nates from bondage to worldly suppositions. In t h s instance the
hands are washed alternately, i.e. a little at a time; first one
emotion is cleansed a bit, then another, until all the emotive
attributes are cleansed.
The w a s h g of hands before a meal is performed in a pro-
gressive fashion. Here, the purpose is not to cleanse oneself of
evil, but rather to sanctlfy the emotional attributes. Rubbing the
hands together implies a harmonious merging of these attributes.
In the realm of hohess, all emotional attributes are to meld
into one. For example, love and fear are both to come under the
dominion of intellect. When t h happens, all the emotional at-
tributes merge and affect one another in a positive way. Man thus
attains completeness.
Our Patriarch Avraham loved19 Ged. After the test of the
abldah, the binding [of his son Yitzchok] , G-d says to Avraham:zo
"Now I know that you are G-d-fearing." The harmonious union of
love and fear enables a person to attain the full measure and
totality of man. 21
It is for this reason that the blessing for w a s h g the hands is
netilas yodayim, referring to the two ways whereby the emotive
attributes are rectified. Washing in the morning involves a ban-
ishing of the unholy spirit whose source is the darkness of worldly
suppositions. In this instance, netilas yodayim means "talung" [or
wresting away] the natural emotional attributes from their worldly

18. [Footnote in original] See Mishlei 18:4.

19. Yeshayahu 4133; Bereishis Rabbah 413.
20. Bereishis 22: 18.
21. Tanya, p. 238.
suppositions. In waslung the hands before a meal, netilas yodayim
e n t d ''Ihng" the emotions into holiness, as it is written:22"Lift
up your hands to holiness...."
[In both instances] the water used must come from a whole
vessel, the vessel must be able to hold water, and the water must
be poured manually by a person who possesses intelligence. [In a
spiritual context, thls means] that the intellect which punfies and
elevates the emotional attributes must be G-dly intellect of the
highest order, for the vessel of G-dly intellect has a profound
effect upon man's spiritual service.
Though both cleansing and punfymg are to be done by "the
power of a man," i.e. with the might and strength of G-dly in-
tellect, the firmness with which it is done must stem from the
intellectual aspect of aims, for this level represents the com-
pleteness of intellect.
This is what is meant by saying that during the time the Holy
Temple existed the altar would offer atonement, while nowadays
man's table does so: That completeness of intellect which affects
the emotions brings about atonement.
In summary: The detailed laws of netilas yodayim are reflected m
man's spiritual service, and as such are the source of the law as
revealed in the exoteric portion of the Torah. The phrases "man is
always responsible..." and "hands are always busy" are explained.
Hands represent the emotional attributes; the nails are the place w h h
kelipos latch onto, and the dzrt underneath the nails is their
sustenance. WasIung the hands m the morning removes the unholy
spirit of worldly suppositions. This service is done alternately; bit by bit.
Washing the hands before a meal involving as it does the aspect of
sanctification, must be performed in consecutive fashum. The water -
representing G-dly intellect descendmg from the intellectual aspect of
daas -is man's table [ w h h bnngs about atonement.]

22. Tehillim 134:2.

 5ip na o r 522 ~5 p ywn3 )ai inu
'iu niniKi n m n i aiin inn nun7
min 5w mia5yn nivia5 on5
Rabbi Yehoshua ben Levi said:
"Each and every day a Heavenly
voice goes forth from Mount
Chorev, proclaiming and saying:
'Woe to the people because of
[their] affront to [literally,
"shaming of)] the Torah.""

T he Rambum2 explains that the "shaming of the Torah" refers

to the Torah's being shamed because His people do not
"occupy" themselves with its study. The exact words of the
Rumbam are as follows: "...from the shame that they shame the
Torah; for Torah is ashamed that there are none that occupy
themselves with it."
We must understand what is meant by "the shame of
Torah." Also, what does the Rambam mean when he says that
the Torah is ashamed because "there are none that occupy
themselves with it"? And what is meant by the expression
"there are none that occupy themselves with it"? Since Torah is
learned, the expression "none that study it" would seem more
appropriate. What is the Rambam implying by using the expres-
sion "occupy"?
It is also necessary to understand the purpose of the "Heav-
enly voice that goes forth from Mt. Sinai," [Mt. Sinai is also
called M. Chorev]. Surely the intent is for people to begin ex-
amining their ways and return to Torah.
In fact, there are a number of Heavenly calls to repentance.
One of them is "Return, return from your evil ways! Why

1. Pirkei Avos 6:2.

2. Commentary on above Mishnah.
should you die, 0House of l ~ r a e l ?[For]
" ~ when a person acts m
a G-d-fearing manner he is assured of life, as it is written:' "The
fear of G-d leads to life." Concerning Torah too the verse
states5"It is a tree of life for those who hold fast to it."
Similarly, there are many other Heavenly calls to repen-
tance, such as the famous verse:6 "Return, you wild children..."
and the like. All these Heavenly calls have one purpose: that
the Jews repent, mend their ways and follow the path of Torah
and mitzvos.
But what good can these Heavenly calls do when man is in-
capable of hearing them [because of his degraded spiritual
state]?7What use is the daily Heavenly call stating: "Woe to the
people because of [their] affront to the Torah," when man is
physically incapable of discerning the Heavenly voice?
In summary: R. Yehoshua ben Levi says a Heavenly warning
emanates daily from Mt. Chorev to those who shame the Torah. The
Torah is shamed because there are none that "occupy" themselves
with it. Why is the expression occupy used rather than study? There
are various Heavenly calls whose purpose is to awaken man to re-
pentance, but what purpose can they serve when corporeal man is
incapable of hearing them?

Mankind is similar to the rest of creation in that G-d made

us a composite of body and soul. The body is a corporeal entity,
capable of being felt with the sense of touch, while the soul is a
heavenly spiritual entity which cannot be felt with the sense of
touch. The spiritual aspect of created beings, their souls, may be
"touched" only with the intellectual aspect of daas.
It goes without saying that the prober must be of the same
order as that which is being probed. The physical body is in es-

3. [Note in original] Yechezkel33:11.

4. Mishlei 1923.
5. (Note in original] Ibid., 3:18.
6. Yineyahu 3:14; Pirki d'Rebbe Eliear chapter 15; Zohar, Vol. 111, p. 126a.
7. Likkutei Torah, Teitze, p. 36d; Sefer H n M m r i m 5636, Vol. 11, p. 488.
sence a corporeal entity, and can therefore be probed with the
sense of touch - touch too being essentially physical. The soul,
however, is a spiritual entity, and can therefore only be scruti-
nized with the intellectual aspect of has, the "touch" of
spiritual comprehension.
There are two manners of feeling: a) that stemming from
one's intellect, and b) that accomplished by the physical sense
of touch. Though both are extremely accurate in establishing
the true state of the matter being felt, they are completely dis-
similar, for the sense of touch is physical and the "touch" of
intellect is spiritual.
The bodies of all created beings are physical, while their
souls are spiritual. Though there are differences between the
bodies and souls of each of the four categories of terrestrial be-
ings - inanimate, vegetative, animal and man - there are also
similarities. The physical bodies of inanimate objects conform to
their souls, just as the physical substance of vegetation dovetails
with its soul. So too, animal bodies suit their souls and human
bodies correspond with their souls.
In all instances, the life-force wluch emanates from the soul
causes the body itself to be alive [rather than there being a liv-
ing soul in a dead body]. Indeed, a body's physical life is
completely dependent on the soul that vivifies it; bodies them-
selves can neither hear, see nor understand. Nevertheless, the
soul clothes itself in its body in such a fashlon that the whole
body lives within each of its limbs. Thus the eyes see, the hands
work. Unlike a machtne which moves in response to an external
activating force, the body enjoys an internal G-dly unity with its
soul [and is thus itself alive]. This causes both body and soul to
feel the purpose for which G-d created them, and to fulfill G-d's
desire by implementing their role in creation.
In summary: Man, like aU other creatures, comprises body and
soul. Each is scrutinized in a diferent fashion; the body through the
sense of touch (a physical feeling), and the soul through the power of
comprehension (an intellectual feeling). The physical body is by Di-
vine craft made to conform to its soul in such a manner that the body
itself is alive.

Just as G-d's desire for body and soul to unite causes the
physical body to conform precisely to the soul that enlivens it,
so too does the soul conform with the physical body, so that it is
able to imbue all of it with life. Thus, the unification of the spiri-
tual soul with the corporeal body causes the body to attain a
loftier status than it had enjoyed previously.
Conversely, [that part ofJ the spiritual soul which permeates
the body is, upon its descent, lowered in spiritual status. Previ-
ously it was a wholly spiritual being [with no connection to
physicality], and was included within the hierarchy of the spirit.
The Midrash8 states that the soul is divided into five distinct
categories: Nefesh, Ruach, Neshamah, Chayah and Yechidah.
Each name indicates an aspect of the soul's function. The high-
est part is Yechidah and the lowest is Nefesh, whose purpose is to
enliven the body. All five parts are connected, and before G-d
sends a soul down to animate a body, Nefesh [that part of the
soul which actually descends] was integrated with the other four
soul levels.
When Nefesh has to descend into a body, it becomes spiritu-
ally lower. With its descent, G-d lowers it to a plane such that it
is able to give life to a corporeal entity. This life is in many re-
spects the opposite of Nefesh's previous existence, for the main
quality of the soul's life is spiritual sensation, while the main as-
pect of physical life is physical contact. Nevertheless, even after
the Nefesh descends into a body, it remains bound up with the
loftier soul levels, albeit to a lesser degree.
Man, while living a corporeal life, is unable to properly com-
prehend the calls of Heaven. Nevertheless, through the
intermediary of Nefesh it becomes possible for a physical person

8. Bereishis Rabbah 14:9; Devarim Rabbah 2:7, On The Essence of Chassidus, p.

23.
to discern the Heavenly calls which are so clear to the higher
levels of the soul.
This is the reason for the sudden feelings of remorse and re-
pentance that sometimes overwhelm an indi~idual.~ The
individual will then ask himself: "What have I done in my life-
time to improve my spiritual lot? Until now I have lived an
animal-like existence, thinlung only of my material pleasures."
The person then resolves to improve his behavior and conduct
his life along more spiritual lines.
Such sudden arousals come from the Heavenly calls heard
by the soul. These calls, through the intermediary of Nefesh, are
made known to a person even while he lives a mundane life.
These remorseful feelings must be translated into the perform-
ance of mitzvos and the refinement of one's character traits.
This, then, is the meaning of "occupying oneself with
Torah - that Torah causes one to be occupied with the
performance of mitzvos and the refinement of character traits. If
one studies Torah but is weak in the performance of mitzvos and
the acquisition of fine character traits, then the Torah is
shamed.
Each and every Jew instinctively feels the Heavenly call to
repentance. He must translate this call into the active perform-
ance of mitzvos and the acquisition of good character traits.
In summary: The soul has five categories, the name of each indi-
cating its function. When body and soul unite, the corporeal body -
now enlivened by a soul - becomes lojber, while the Nefesh, w k h
previously had been intertwined with the loftier soul levels, descends.
But there is still some connection [between Nefesh and the loftier
soul levels.] Through the intermedzary of Nefesh, a person instinc-
tively feels the Heavenly calls to repentance.

9. See footnote 7.
 RX13W 42 1nlX NO17 13 N193n921
nnvvpnninam ina~n,nl,nmp ixBn
ixbn nxi+ nntlp inn2nw 531
nnv3pnninnm 1 9 ~
"Rabbi Chanina ben Dosa said: 'Anyone
whose fear of sin comes before his
wisdom, his wisdom will endure; but
anyone whose wisdom comes before his
fear of sin, his wisdom will not endure.""

A n individual requires two qualities, a) Wisdom, i.e., to be a

student of the Torah, studying alone as well as with a
group in which one person teaches and the others listen; b) Fear
of G-d. To be G-d-fearing entails a love of positive mitzvos and a
hatred of sin.
Rabbi Chanina ben Dosa addresses himself to the question
of which quality should come first, and says that not only should
fear of sin precede wisdom, but it must precede wisdom if wis-
dom is to endure. If one's Torah wisdom precedes his fear of sin,
his wisdom will not last, for the fear of G-d must come first.
Bartenura explains the Mishnah by postulating that it refers
to thought processes; one thinks of his fear of sin before he
thinks about Torah. This means to say that his first thoughts
concern the results of his knowledge. Acting in such a manner
assures that "His wisdom will endure," i.e. h s study of Torah
will lead him to his heart's desire of performing mitzvos. When a
person does ths, he can be sure that his study will bear fruit in
the improvement of his deeds.
But when "his wisdom comes before his fear of sin," he
studies only to acquire knowledge and gain understanding, but
does not want to translate the knowledge into the performance

1. Pirkei Avos 3:9.

30 1
of mitzvos. Since his heart in this way turns from being G-d-
fearing, even the Torah knowledge he acquires will not last.
Since he studies without fear of sin, his desire to study will only
last a short time. Ultimately, the unbridled passions of his heart
will gain dominance, and he will stop studying. Thus, not only is
the foundation [of a Jew's spiritual life] the fear of sm, but the
fear of G-d precedes one's study of Torah.
There are individuals (may G-d protect us) who desire to
study Torah but do not want to perform mitzvos. There are also
others (may G-d protect us) who think highly of Torah study
but very little about prayer. These individuals do not pray, or if
they do they make light of it, indulging in various irreverent re-
laxations (kulohs).
Concerning such individuals, we are told by the Gemara?
"Whoever says ' I have nothing but Torah' lacks Torah as well."
The Gemara is telling us that an individual who desires only
study and does not want to perform mitzvos or pray does not
even know the Torah he is studying.
Torah knowledge may be genuinely possessed only when ~t
is accompanied by the performance of rnitzvos and the service of
prayer. When either is lacking, then one's Torah knowledge is
lacking as well, for the knowledge is not Torah but a deadly poi-
son, as the Gemara says:3 "If the person merits, [the Torah]
becomes for him a healing medication; if he does not merit [i.e.
if his Torah knowledge is not accompanied by the performance
of mitzvos and prayer], it becomes a deadly poison."
Truly, we observe this to be so regarding individuals who
once studied Torah and then went astray. These people descend
lower -both in their heresy and in their actual sinning - than
those who never studied at all. Spiritual shortcomings among
people who have never studied stems from their desire to gratify
their corporeal desires; they do not sin out of spite. Those who
have learned and then go astray are heretics, and sin out of
spite.

2 . [Note in original] Yevamos 109b; [Sefer HaMaamarim 5708, p. 2661.

3. Yoma 72b.
 The first step [in such a descent] occurs when a person
studies Torah but lacks the devotional service of prayer. Ac-
cordingly, it is quite understandable that "Whoever says 'I have
nothing but Torah' lacks Torah as well," [inasmuch as he lacks
reverence of G-dl .
However, here in the Mishnah which discusses Torah study
and fear of sin, we are speaking of an individual who not only
desires to perform mitzvos and scrupulously observes prayer, but
is also fearful of sin. [His only fault lies in that] his study of
Torah precedes his fear of sin. [Though this is his only fault,]
"his wisdom will not endure."
We must understand the great merit of prefacing Torah
study with a fear of sin; that only in this way will wisdom "en-
dure."
In summary: Putting fear of sin before Torah study causes
Torah knowledge to endure. The Bartenura explains why fear of sin
strengthens the endurance of Torah wisdom. There are those who
study Torah and do not want to perform mitzvos, or who treat
prayer with irreverence. Such people "lack Torah as well." However,
why is it that wisdom does not endure among those people who are
fearful of sin but do not put this fear ahead of Torah study?

Upon pondering deeply on fear of sin and Torah study, [we

come to the conclusion that] Torah study is loftier than fear of
sin. For Torah is wisdom and intellect, which is the greatest
quality found not only within man but even among angels, who
are termed4 "rational beings of the highest order," sichli'im
nivdolim.
The Rambam says5 there are 10 categories of angels, each
known by a separate name. The names indicate the level of in-
tellectual and emotional feeling of that category. The loftier the
angel, the greater its comprehension of G-dliness.

4. Sefer HaIWrrim 35; Or HaTorah, Massai, p. 1398.

5. [Note in original] Hikhos Yesodm HaTorah 2:7.
 -YIDDISH
304 / SEFER HAMAAMARIM

[Thus, while Torah study is a function of the higher level of

intellect,] fear of sin is on a par with the emotional attributes.
These attributes are not man's primary quality; man's primary
quality is wisdom and intellect, while emotions are possessed by
animals as well. The superiority of man's emotional attributes
over those possessed by animals comes to the fore when man's
emotions are permeated and guided by intellect.
Clearly, then, Torah study [whch is intellect and wisdom]
should by right strengthen the fear of sin [which is an emotional
attribute]. This being so, it is difficult to understand why fear of
sin must come before Torah study if study is to endure.
All the above leads us to understand that fear of sin is in-
deed superior to Torah study. Yet we find Rabbah bar Rav Huna
stating6 that Torah is likened to the inner portals7 and keys,
while fear of G-d is likened [only to] the outer portals and keys,
thus indicating that Torah is spiritually superior to the fear of
G-d.
Why then must fear of sin precede Torah study?
This will be understood as follows: [As mentioned earlier,]
Torah is wisdom and intellect, while fear of sin is an emotional
attribute. Though it is true that intellect is spiritually superior to
emotions, G-d implanted within the emotional attributes a
characteristic which is superior to that implanted in intellect.
The superior characteristic is that emotions are pnimi, inward
and internal, while intellect is makkif, encompassing and exter-
nal.
Intellect, too, is deemed pnimi compared to the soul powers
of will and delight. This is because intellect possesses a specific
organ in the body [the brain] which conforms to it, while will
and delight lack speclfic bodily organs in whch they reside. For
this reason, when compared to the encompassing powers of will
and delight, intellect is deemed pnimL8 But when compared to
the emotional attributes, intellect is termed makkif and the emo-

6. [Note in original] Shabbos 3 1b.

7 . [Footnote in original] See Chassidic Discourses, Vol. I , p. 73ff.
8. [Footnote in original] See ibid., p. 12ff.
tions are termed pimi. Intellect is thus termed both makkif and
pnimi, while emotions are only pimi.
Accordingly, we will understand those Chassidic discourses9
that deal with the subject of Sukkah and its covering: that the
Sefirah of Binah [the Supernal attribute of comprehension, the
second of the three intellectual Sefiros] is the source of the en-
compassing levels of makkafim [the plural of makkifl .
At first glance, this matter seems to defy logic. Binah is the
explanatory level of comprehension [the level which makes an
intellectual concept clear]. Comprehension itself means that the
luminary aspect of intellect clothes itself in the vessels of intel-
lect, at which time it becomes pnimiyus; it is internalized. This
comes about through the level of Binah. How then is Binah the
source of makkifim?
This will be understood as follows: It is true that intellect is
a luminous soul power that clothes itself in a particular vessel,
for which reason it is considered mimi. However, the specific
characteristic of intellect is makkif, for intellect merely compre-
hends a matter; it does not become it. Emotions, on the other
hand, become that which is being felt. This is true both with re-
gard to the emotion of love and drawing close, as well as that of
fear and drawing away.
It is for this reason that a person can tolerate thinking ob-
jectively about a matter which is hateful to him, while the
nature of emotions is such that if something is totally despicable,
[the emotions cannot bear to dwell on it even fleetingly]. The
reason for this is that intellect merely comprehends a matter,
while the emotions unite themselves with it.
This is why it is necessary to put fear of sin before Torah
study. Without fear of sin, i.e. without fearing that one miy do
something wrong, one's Torah cannot endure, and may even be
a deadly poison. By beginning with a fear of sin, Torah study will
endure and become a healing medication.

9. Zohar, Vol. 111, p. 255b.

 In summary: Intellect is the highest level found within created
beings, so much so that angels are d i d d into categories according to
their comprehension of G-dliness. Emotions are on a h e r level, and
are therefore found even among animals. Torah, whtch is intellect
and the inner portals, is higher than fear of sin, w h h is emotion and
the outer portals. The merit of emotions is that they are pnirni'im
and completely permeate an individual, in contrast to Torah, whtch is
wisdom and intellect [and only makklfl .
 innmn T71i'lni9wynw53 l n i ~j3;1 ~ i ; 1
;1nin innmv 531 nnyvpnninnm
nn7*pnninnm 1 ' ~ irwynn
"He [Rabbi Chanina ben Dosa] used
to say: 'Anyone whose [good] deeds
exceed hls wisdom, his wisdom will
endure; but anyone whose wisdom
exceeds his [good] deeds, his wisdom
will not endure.""

T he expression "he used to say" is similar to the expression2

margeleh b'pumei "he was in the habit of saying." In other
words, he was accustomed to making this remark.
Every Tanna and Amora [the authors of the Mishnah and
Gemara respectively], especially those who headed Torah
academies, placed great emphasis on composing aphorisms to
help teach fear of G-d, good character traits and proper con-
duct. The aphorisms they were wont to utter were good in and
of themselves, and were useful in helping people become more
G-d-fearing and dedicated to Torah study.
The Tanna'im and Amora'im [the plural of Tanna and
Amora] repeated these aphorisms as often as possible. Ulti-
mately, these words of wisdom would become so familiar to
those who heard them that they would become "words to live
by."
This is also the meaning of the Mishnah's phrase: "He used
to say...." Rabbi Chanina ben Dosa, an extremely pious individ-
ual who was accustomed to miraculous occurrence^,^ would
utter his favorite aphorisms often, as did other Jewish leaders of
those generations. The three aphorisms he would often men-

1. Pirkei Avos 3: 10.

2. Berachos 17a.
3 . Taanis 25a.
tion4 [the first being quoted in the previous Mishnah, the second
being quoted at the outset of this discourse, and the third at the
end of ths Mishnah] all deal with the way in which an individ-
ual is to perform mitzvos and conduct himself.
When a person's performance of mitzvos is in the manner
indicated, and his conduct regarding good character traits is also
in accord with these aphorisms, then "his Torah study will en-
dure." Such behavior also guarantees that he will not have been
born in vain, for his life will have been lived in a manner that
satisfies G-d's disposition, as it were.
Although the aphorisms of Rabbi Chanina ben Dosa are
very pithy, they are general in nature and need elaboration.
Superficial knowledge of an intellectual matter is not con-
sidered a mark of true comprehension. True understanding
comes only when a matter is understood in all its details and
ramifications. Indeed, herein lies the merit of comprehension
(havanah) over conceptualization (haskahh).
Haskulah refers to5 the seminal point of a concept, which
emanates from the intellectual soul power of chochmah. This
conceptual point is the fountainhead of understanding and
comprehension.
Havanah refers to the explanatory and expository powers of
the intellectual soul power of binah, the nature of which is to
find appropriate parallels and parables to illuminate an initial
concept so that a person may comprehend it properly.
An expression is found in the Zohar:6 "A dot in its palace."
The seminal idea of chochmah is no more than a dot [a non-de-
scriptive, and in itself incomprehensible flash of intuitive
insight], while the explanatory process of binah is the "palace."
When the "dot" is " w i t h its palace," detailed comprehension
results. "Explicit understanding" thus refers to correct under-
standing.

4. [Footnote in original] See [preceding and] following Mnamar.

5. [Footnote in original] See Maamar 33.
6. [Footnote in original] I, p. 6a; [Tanya, p. 213).
 Correct understanding is even more important when con-
sidering matters that involve practical results, such as the
endurance of wisdom. Such understanding requires more than a
general and ambiguous knowledge; there must be detailed and
explicit comprehension, for only then will an idea bear the
proper fruit.
Rabbi Chanina ben Dosa said that "anyone whose [good]
deeds exceed his wisdom" i.e. anyone whose deeds exceed his
knowledge of Torah, will merit that "his wisdom will endure."
But "anyone whose wisdom exceeds his [good] deeds, his wis-
dom will not endure."
We must understand why R. Chanina made enduring Torah
knowledge conditional on an excess of good deeds.
[In the preceding Mishnah], R. Chanina said the endurance
of Torah knowledge depends on prefacing it with a fear of sin.
[In this Mishnah, R. Chanina is saying that] this alone does not
suffice; in order for Torah knowledge to endure, one's good
deeds must exceed his knowledge.
In comparing the relative value of a person's soul powers, we
find that wisdom is the highest and action is the lowest. This is
also true within the Supernal Sefiros of Atzilus. There too,
Cbchmah7 is the loftiest of the Sefiros, while "action" - that is,
the Sefirah of Makhus ["Kingdom" being termed "action" since
it causes the next lower world to come into being] - is the low-
est of all the Sefiros of Atzilw.
This being so, why did R. Chanina say wisdom (the loftiest
Sefirah of Atzilus, and the loftiest soul power) is conditional on
action (the lowliest Sefirah of Atzilus, and the lowliest soul
power) ?
Furthermore, the Gemara says? "Greatest of all is study, for
it leads to action." Accordingly, deeds are dependent on study.
So why did R. Chanina say what he did? Moreover, R.
Chanina said that not only is action essential if Torah study is to
endure (for a person must act in accordance with the laws of the

7. Tanya, p. 88.
8. [Note in original] Kiddushin 40[b]
Torah), but it is also necessary that his good deeds exceed his
wisdom. We must understand what is meant by "his [good]
deeds exceed," and why only then will "his wisdom endure."
In summary: "He used to say" and "he was in the habit of say-
ing," both refer to aphorisms repeated by the Tanna'im and
Amora'im regarding the study of Torah, the performance of mitz-
vos, fear of G-d, and good character traits. R. Chanina's aphorisms,
while pithy, are general in nature and must be further explained. The
phrase "explicit understanding" is explained by reference to ')1 dot in
its palace." Binah's ability to put a concept in context is something
which chochmah lacks. But if chochrnah is loftier than action, why
is its endurance dependent on action? And what is meant by "his
[good] deeds exceed," upon which the endurance of Torah study de-
pends?

Rabbi Chanina's statement about a person "whose [good]

deeds exceed his wisdom" means that one's deeds should be
permeated with love and fear [of G-dl. Aside from the fact that
love and fear are the root of all positive and negative com-
mandments respectively? it is also necessary that each mitzvah
be performed with love and fear of G-d. For as the Zohar says:'0
"Love and fear are the two wings with which [the mitzws] fly
upwards."
All mitzvos are considered actions. Even negative commands
[wherein a person is to refrain from doing something] are de-
scribed as involving action, as our sages say:" "If someone sat
and refrained from transgressing a negative command, he is re-
warded as if he had performed a positive command."
Moreover, even those commands that are "duties of the
mind and heart," such as the commands to believe in G-d; con-
template G-diiness; meditate profoundly on the love of 6-d,

9. [Footnote in original] Tanya, p. 15, [150].

10. [Footnote in original] Tikkunei Zohur,Tikkun 10.
11. Kiddwhin 39b.
inspire one's soul to love Him; to fear G-d, and to inspire awe of
Him in one's soul are considered actions.
All the above is "action" because the term is not h i t e d to
that which is done with the physical body. Action also includes
the ultimate result of every matter. Therefore, understanding
how G-d created the world ex nihilo is considered a part of the
act of believing in GHd; a love of G-d which is felt in the heart is
deemed a part of the act of loving G-d; a heart-felt fear of G-d is
deemed a part of the act of fearing G-d.
This is what R. Chana means when he refers to one "whose
[good] deeds exceed his wisdom." Not only are mitzvos to be
performed according to the knowledge acquired through Torah
study; they are to be performed with love and fear of G-d - He
that gave us the Torah. When this is done, then both the actual
performance of mitzvos and the study of Torah achieve a more
exalted state.
This is so is because the emotional attributes contain a
quality that intellect lacks. When considering the essential
merits of the soul's powers,lz intellect is indeed spiritually supe-
rior to emotions. Nonetheless, G-d implanted within the
emotional attributes a characteristic which is superior to that
which is found in intellect. This is implied by the phrase:
"Whose [go~d]deeds exceed his wisdom."
The superior characteristic of emotions is that they are more
pnimi (inward and internal) than intellect, which is makkif (en-
compassing and external). We readily observe that intellect is
housed in the mind while the emotional attributes are lodged in
the heart.
The natural tendency of intellect is to encompass everything
needing understanding. Though this creates a unity of the one
that understands with the matter being understood,l3 it is a un-
ion on the level of makkif.
It is in the nature of intellect to be tolerant of an object
even though it may be distasteful. Thus we observe that an in-

12. [Footnote in original] See previous M a m r .

13. Tanya, p. 18.
dividual can think about or imagine something which he dislikes
just as easily as he can think about something he likes. The rea-
son is that intellect is makkif; unless special measures are taken,
its likes and dislikes remain dispassionate.
For this reason, the spiritual service of contemplating G-dly
matters such as creation ex nihib, Divine Providence and the
like will not excite a person. Since intellect is makkif, compre-
hension alone will not even engender intellectual excitement.
However, the characteristic of the emotional atrributes is
pnimi; they simply cannot tolerate something they find hateful.
Because of this superior quality, one who performs mitzvos
with love and fear of G-d is deemed to be one "whose [good]
deeds exceed his wisdom." Of course, it is necessary that there
be wisdom - Torah study - for this teaches a person how to
behave like a Jew. But it is necessary that one's emotions exceed
his knowledge, for this assures that "his wisdom will endure."
In summary: Even negative commands, and those which involve
the "duty of the mind and heart" are considered to involve ''uctz~n,'~
for the term encompasses the practical culmination of every matter.
For example, the comprehension of creation ex nihilo is part of the
action of belief in G-d. The phrase "whose fgood] deeds exceed..."
refers to the low and fear [of G-dl, which are included in the cate-
gory of action. This is because the emotional attributes are superior to
intellect in that they are pnimi w h k intellect is makkif. Deeds per-
formed with love and fear make one's wisdom endure.
 mi1 m-lrza rnlw 53 in18 *-aWIZ
1-KW531 ,i3n9;1an13 nipna nm -Iln-;r
nipna nil 1-K 1373-3 ;mu niyiaa nil
un-a am1
"He [Rabbi Chanina ben Dosa] used
to say: 'Anyone with whom his fel-
lowmen [b'riyos]are pleased, G-d is
pleased with him; but anyone with
whom I s fellowmen are not pleased,
G-d is not pleased with him."'^

T he purpose of man's creation is to bring G-d pleasure

through his good conduct, study of Torah, performance of
mitzvos and refined character traits. This is expressed in the
Divine saying:2"It is pleasurable to Me that I have spoken and
My will has been fulfilled."
Torah is called "G-d's wisdom" and mitzvos are termed
"G-d's will." Wisdom accomplishes its goals by reasoning, whde
will achieves its goals through might - in the form of a decree,
without any why or wherefore.
The essential striving towards G-dliness within every Jew [is
so strong that it] leads to actual sacrifice of life, as the verse
states:j "For You we have given our lives...." Not only does a
Jew suffer [willingly] for the sake of his belief in G-d and Juda-
ism, but he actually gives his Me for this belief. All this
emanates from the soul's essential desire for unification with
G-dliness. For this reason, no Jew neither desires or is able to be
severed (G-d forbid) from G-dliness.4

1. Pi~keiAvos 3:10.
2. Sifri, Rashi, Bumidbar 28:8; Zevachim 46b.
3. Tehillim 44:23.
4. HaYom Yom, entry 2 1 Sivan, 25 Tamrnuz; Sefer HaMaamarim 5710, p. 1 15.
 The tremendous strength of the soul's desire for G-d over-
whelms all physical considerations. This fierce longing is
manifest only when man's will is truly bound up with G#d's will.
The second characteristic of will is exactitude, that it be carried
out in every detail.
This is also the difference between Torah and mitzvos. Since
Torah is wisdom, we find various logical insights in each subject,
which in turn lead to different halach rulings. However, we do
not find within a particular mitzvah a variety of ways for it to be
performed. This is because mitrvos are expressions of Divine will,
and must be performed exactly. Only when mitzvos are per-
formed with precision is their performance pleasing to G-d. G-d
is also pleased when man conducts himself with fine character
traits.
The verse states5 "You are children to the L-rd, your G-d."
Jews are called G-d's children. We observe that a father derives
great pleasure from his children when they do what he tells
them, and refrain from doing that which their father prohibits.
A father derives his greatest pleasure, however, when his chil-
dren [also] demonstrate refined character traits. Ttus is the
meaning of the expression "with whom his fellowmen [b'riyos]
are pleased."
The term b'riyos appliesbto simple folk who perform mitsvos
without requiring a reason. These people don't know what ~t
means to ask "why." They believe in G-d and Torah with simple
faith, and perform mitrvos because G-d so desires.
Rabbi Chanina ben Dosa, a pious individual and a person
accustomed to miraculous occ~rrences,~ knows what is required
in order for G-d to be "pleased with him," and also knows the
merit of simple sincerity. For the main merit of simple folk lies in
their doing everything with temimus - simple and whole-
hearted sincerity. Everything such folk do is permeated with
temimus, for G-d has so commanded.

5. Devarim 14:1.
6. Tanya, p. 81.
7. Taanis 25a.
 Service in the manner of temimw is considered Above to be
even greater than service [which derives from] the loftiest de-
gree of comprehension. Even our master Moshe was humbled in
the face of such self-sacrificing temimus.
The verse states? "And the man Moshe was the most hum-
ble of all men upon the face of the earth." Moshe's humility did
not stem from [comparing himself to the Jews of his generation,
even though they were known as] "the generation of knowl-
edgeable individuals." Rather, his humility surfaced after G-d
showed him "all men upon the face of the earth."
G-d revealed to Mosheg all the generations of mankind to-
gether with their leaders up until our righteous Moshiuch. Moshe
beheld that close upon the heels of Moshiach, there will exist a
generation whose knowledge of Torah and G-dliness - even
the knowledge of its greatest Torah scholars - will be naught in
comparison to Moshe's knowledge. Yet these selfsame people,
particularly the simple folk among them, will perfonn Torah and
mitzuos with total self-sacrifice. It was before such temimus that
Moshe was humbled.10
Concerning these b'riyos, Rabbi Chanina ben Dosa says that
when a person's deeds and good conduct find favor in the eyes
of his fellowmen, it is an indication that "G-d is pleased with
him."
[In the Mishnah's earlier quotes ofl Rabbi Chanina ben
Dosa, two matters of great profundity are noted:
a) As good [and as necessary] as it is for one to fear sin and
have his good deeds exceed his wisdom, a person must display
refined character traits in order for G-d to be "pleased with
him."
b) When Torah giants and scholars are pleased with an in-
dividual, this does not prove that "G-d is pleased with him."
Rather, such proof requires that simple and whole-hearted peo-

8. Bumidbar 12:3.
9. Bamzdbar Rabbah 235.
10. Sefer HaMaamarim Kuntreisim, Vol. I , p. 106; 5710, p. 237.
ple be pleased with him. For service in wholehearted sincerity
carries the most weight with G-d.
In summary: Man's completeness comes as a result of his char-
acter traits. Ths is in addition to "wisdom that endures," which is
accomplished by performing mitzvos with fear of sin, and demon-
strating that one's good deeds exceed one's wisdom. Torah is wisdom;
mitzvos are will; very powerful, and acting by decree. The quality of
temirnus is usually found among simple folk. Even Moshe was hum-
bled before such simplicity. R. Chanina explains, a) that simple folk
possess temimus; b) that favor found in the eyes of b'riyos proves
that G-d is pleased [with an individual].

We need to understand what is meant by "Anyone with

whom his fellowmen are pleased ...."We must also clearly under-
stand R. Chanina's two explanations regarding the singular
merits of temtmus among simple folk, and that being pleasing to
b'riyos in particular is proof of G-d's pleasure.
The Alter Rebbe, of blessed memory, wrote:" "The purpose
of the progressive chain of worlds... is this lowest world, for such
was His blessed will that He shall have satisfaction when the
darkness of sitra achru [the "unholy other side"] is transformed
into the light of holiness."
Thus, the purpose of creation is only this world, for [in this
world,] man through his spiritual service of Torah, mitzvos and
good character traits brings about the illumination of the Ein
Sof, Infinite G-d. This is accomplished only through deeds, for
as expressed in the 2ohar:lZ "Action above all else!"13
This is the meaning of the saying: "Torah study is most im-
portant of all, for it leads to action" - actual deeds are the
highest level, and the greatness of Torah study lies in that it
leads to action.

I 1. [Note in original] Tanya, p. 90.

12. I, p. 115a.
13. Kiddwhin 40b.
 Deeds in general, particularly when performed with ternimus,
bring about joy and pleasure Above. On the verse:l4 "may G-d
delight in His works," our sages comment:i5"The verse does not
state 'G-d delighted' [in the past tense], but 'may G-d delight'
[in the future tense. The verse is thus telling us that] G-d will
delight in the good deeds of the righteous."
We thus see that G-d delights in the spiritual elevation of
physical matter, when "the darkness [of corporeality] is trans-
formed into the light [of holiness]."I6
Delight comes from something novel. There is a well-known
parable17 of a [king's subjects who petition the king by present-
ing him with a] "talking bird" [who mouths their request. So
pleased is the king with this novel approach, and the obvious
sincerity of his subjects, who toiled long and hard until they got
the bird to parrot their petition, that he granted their request].
The analogue is that delight is caused Above by the nullifi-
cation of corporeality brought about by the spiritual refinement
of the physical world. This is the meaning of the saying:18 "The
works of the righteous surpass even the works [of the creation]
of heaven and earth." The "works of heaven and earth" are
creation ex nihilo, as expressed in the famous saying:19"He made
that which was not, to be." [For G-d to be able to create is not
unexpected, but] the fact that "the works of the righteous"
transform the physical into the spiritual is truly novel and brings
G-d much satisfaction.
It is for this reason that regarding the birth of Yitzchok, the
first person to be born Jewish, the verse states:20"G-d [referred
to by the Divine name Elokim] made me joyful," - the Divine
joy brought about by refining and elevating the material world
created by the Divine name Elokim. [That creation emanates

14. Tehillim 104:31.

15. [Footnote in original] Vayikra Rabbah 20:2.
16. Zohar, Vol. I , p. 4a.
17. Likkutei Torah, Barnidbar, p. 20a, Shelach, p. 48a.
18. Kesuvos 5a.
19. Sefer Yetzirah 2:6.
20. Bereishis 21:6.
from the name Elokim we know from] the verse that states: "In
the beginning, Elokim created heaven and earth."*i By nullifying
the physicality of this world and elevating it to holiness, we
cause Divine delight.
G-d's chief delight derives from the soul's descent into a
physical body, where through its service of Torah and mitgvos it
refines the sparks of holiness found within physical entities, and
elevates them to their source. This is the reason for the com-
plaint of the angels22 who were opposed to man's creation, and23
to the fact that G-d gave earthly man His holy Torah and did
not present it to the heavenly angels.
Angels are aware that souls are spiritually superior to even
the loftiest of them. The greatest angels are only [at the level of,
and therefore only found] in [the spiritual world ofJ Beriah.
These lofty angels are also able to comprehend [to a limited ex-
tent] the illumination of [the higher spiritual world, which is]
Atgilus, the world of souls.
The most lofty level of angelic song [which is indicative of
the spiritual status of the angels that sing it] is in the world of
Beriah, and this song is directed to [and indicates their longing
for] the [G-dly illumination of] Atzilus.
Angels have bodies, as the Rambam c0mrnents:~4"He makes
His angels25 of wind, His servants of blazing fire." Comments the
Ramban? "The bodies of angels derive from the amorphous and
as yet formless foundation of wind and fire." Angels are there-
fore subject to the concept of space. Some are as large as "the
distance [that can be traversed] in 500 years."27 Other angels
are as immense as a "third of the universe."28

21. Ib~d.,1:l.
22. Sanhedrin 38b.
23. Shabbos 88b.
24. Tehillim 104:4.
25. [Footnote in original] See Chassidic Discourses, Vol. I , p. 115.
26. Torah Or,p. 4b; Likkutei Torah, Bernchah, p. 98a.
27. Chagigah 13b.
28. Bereishis Rabbuh 68:12; Pesachrm 94a; Chulin 91b.
 Furthermore, the angels' song can be heard, and indeed is
heard, by the prophets, as the verse says:19 "and I heard behind
me a great roaring sound." It is also written:30"And the [angels
called] Ophanim and the [angels called] holy Chayos, with a
mighty sound...." Angels are also classified by the categories of
[their] songs: "wind," "sound" and "fire," in accordance with the
spiritual levels of Asiyah, Yetzirah and Beriah.
Souls as they exist above, however, have no bodies, no
names, and are not subject to the concept of space. Their song
is the "thin still voicew3'of the world of Atzilus, which is not
heard [even] by the prophets.
Moreover, angels sing their praises of G-d at appointed in-
tervals; they are also subject to the concept of time. Souls,
however, inasmuch as they are not subject to space are also not
subject to time. This is the meaning of "and holy beings (souls)
each day praise You constantly"32 - souls praise G-d without
interruption.
All these merits possessed only by souls were known to the
angels. They were, however, of the opinion that the superiority
of souls existed only while the souls were found above. When
the souls descended and clothed themselves in bodies which
comprehend the matters of the animal soul, and which derive
tremendous pleasure from all physical things, the angels be-
lieved that their spiritual bodies were higher than man's physical
bodies.
Truly, they were mistaken. The fulfillment of "G-d's pas-
sionate desire for a dwelling place in this nether world"33 is what
He finds most pleasing. This is accomplished only by souls
lodged in bodies, studying Torah and performing mitzvos with
the physical matter of this corporeal world. For the service of
deeds in this world is the ultimate purpose of creation.

29. Yechezkel3:12.
30. Slcidur TehiUat Hashem, p. 44.
31. IMelachim 19:12.
32. S d u r Tehillat HaShem p. 52; Likkutei Torah, Beshallach, p. Id.
33. Tanya, p. 90; Tanchuma, Nasso 16.
 This is the meaning of Rabbi Chanina ben Dosa's saying:
"Anyone with whom his fellowmen (b'riyos) are pleased," refer-
ring to simple Jews who perform mitzvos with temimus. If one's
"fellowmen" are pleased with a man, then it is a sign that G-d is
pleased as well, for such individuals fulfill the Divine purpose of
life. However, when b'riyos are not pleased with a person be-
cause he lacks good character traits, then even if his wisdom
endures, G-d is not pleased with him.
In summary: The purpose of all creation is this physical world, in
w k h man by means of his spiritual service accomplishes the goal of
creation. The nullification of physicality [and its elevation to holi-
ness] is novel and brings G-d pleasure. Herein lies the merit of souls
in comparison to angels. The song of angels is "wind," "mighty
sound," and '$re. " The song of souls is a "thin small voice," B'riyos
are pleased with an individual when he has fulfilled the Divine intent.
This is because those who perform mitzvos with temimus zndicate
by their pleasure that G-d is pleased as well.
 025 -itn nirv ?lawn o r ~ i
"On the eighth day it shall be
a day of atzeres for you."'

T he word atzeres has three meaning^:^ lingering, firmness,

rule and dominion. "On the eighth day it shall be a day of
atzeres for you," thus means that the eighth day of the festival of
Sukkos should be a firm day of lingering and ruling, to be done
in a manner of dominion.
The Midrash3 offers the following analogy, which helps ex-
plain the meaning of atzeres being a holiday of lingering and
ruling: "A king made a seven-day feast to which he invited all
his subjects. At the end of the week he said to his fnend: 'Now
that we have fulfilled our obligation to our subjects, we, you and
I, shall celebrate together with whatever [remnants of the feast]
we find."'
During the seven days [of Sukkos], offerings are brought for
all the Nations. However, the offerings of the eighth day,
Shemini Atzeres, are specifically for the Jewish people. Shemini
Atzeres was also established [by our sages] as the time when
Simchas Torah is celebrated. Simchas Torah means that Jews
make the Torah joyful by circling the bimah (the table upon
which the Torah is read) while holding the Torah in our hands.
Although the Torah was given on Shavuos, we do not cele-
brate Simchas Torah following Shavuos, but rather following
Shemini Atzeres? because Simchas Torah celebrates the giving
of the second set of Luchos (Tablets),on Yom Kippur.
The first set of Luchos were given by G-d to Moshe on Sha-
vuos, when the Torah was given. At that time the Jewish people

1. Barnidbar 2935.
2. Or HaTorah, Shemini Atzeres, p. 1776.
3. Barnidbar Rabbah 2 1 :24.
4. Likkutei Sichos, Vol. XIV, p. 156.
322 / SEFER
HAMMARIM - YIDDISH

were tzaddikim [the singular of which is tzaddik]. Tzaddik means

virtuous and righteous - free of sin. Upon our departure from
Egypt, we were at the level of tzaddikim, obeying all that G-d
told us - through Moshe - to do.
It is true that we were still mired in the "portals of un-
holiness,"5 for the crass environment in which we had been
slaves left us coated with the "grime of Egypt." However, this
does not mean that we actually sinned, but rather that we were
coarsened.
We observe that living in a particular environment has a
strong effect on an mndividual, sometimes positive and some-
times negative. There are people who find themselves in an
environment icily indifferent to Judaism and distant from Torah
and mitzvos. A mitzvah-observant individual who finds himself in
such surroundings cannot help but be affected by them. Even an
observant individual may find that his performance of mitzvos
lacks warmth in this environment, and that his general attitude
toward mitzvos lacks reverence.
Although he continues to observe mitzvos, and at times
(such as during the solemn moments of prayer on Rosh HaSha-
nah and Yom Kippur, and the joyful moments of Sukkos and
Simchas Torah) attains a state of enthusiastic spiritual arousal,
this arousal is only temporary. This is because the irreverence
resulting from the non-spiritual environment has made him
spiritually hgid and coarse,
Ultimately, hgidity can lead to transgression - G-d forbid
- of even the stringent commands of Shabbos observance. Not
only is he not able to withstand the test [of keeping Shabbos],
but he views the entire matter [of non-Shabbos observance] as
if it were a fait accompli, thinking that he is helpless in t h s mat-
ter. Truly, t b is only a result of I s surroundings. It also results
from his mistaken belief that his sustenance is a direct result of
his work and labor, that "his strength and the might of his
hand" enabled him to attain his accomplishrnents.6 The person

5. Zohar Chodash, Yisro, p. 3 1 a

6. Devarim 8:17.
is so coarsened that he thinks that he himself provides for his
needs, completely forgetting that "He who provides life, pro-
vides sustenance."7
And so it is that because of an evil environment a person
descends - Heaven forbid - from level to level, ultimately
becoming so coarsened that he falls into the depths of evil.
Our sages tell us8 that the "[Positive qualities 09 virtue far
outdistance [the negative qualities of] vice." We observe in our
daily lives that the beneficial effects of a good spiritual environ-
ment are much stronger than the negative effects of a
detrimental environment, for good surroundings reveal latent
spiritual powers. As a result, not only does a person perform
mitrvos with enthusiasm, but the powers of mesirus nefesh are
also aroused, so that a person doesn't even consider - G-d for-
bid - desecrating the Shabbos. A good environment [is so
beneficial that it] leads to a firm resolve with regard to all as-
pects of Judaism.
Jews, upon their departure from Egypt, were coarsened but
not sinful. We therefore merited to receive the Torah.
In summary: Atzeres has three meanings: a) lingering, b) fim-
ness, c) rule and dmnion. Why was Sirnchas Torah established in
conjunction with Shemini Atzeres and not with Shavuos? When
the first set of tablets was given, Jews were at the level of tzaddikim,
though coarsened by the evil efect of the Egyptian environment. The
good and bad efects of different environments are described.

I1
The Gemara says9 "The Jews at Mt. Sinai had their 'grime'
removed from them." Ths means that Sinai cleansed us of our
spiritual "grime."
Because of their fine spiritual standing, Jews merited the
giving of the Torah. It was for this reason that at Mattan Torah,

7. Taanis 8b.
8. Sotah 1 la.
9. [Note in original] Shabbos 146a.
G-d's Infinite Light was revealed, as the verse states:I0"And G-d
descended on Mt. Sinai...." G-dliness was then seen by all, and
the Divine Light shone in a revealed fashion within the nation,
as the verse states:ll "And the whole nation beheld the
sounds...." Our sages explain:'* "They beheld that which gener-
ally must be heard."
The spiritual status of the Jewish people at the time of Mat-
tan Torah was so great that the essence of our G-dly souls was
revealed within us. This essence is higher than the individual
soul powers of sight and hearing. Thus, at the time of Mattan
Torah we were able to see that which is generally only heard.
The life-force of the soul which enlivens the body is merely
a glimmer of the soul's essence, though it enlivens the organs of
the body, each power vivifying the particular organ in which it
resides.
During Mattan Torah, however, the "grime" was removed
from the Jewish people and the physical body received its life-
force directly from the soul's essence, which transcends the
particular powers. For this reason, at the time of Mattan Torah
the Jews "beheld that which is generally seen, and saw that
which is generally heard." Since we were at that time on the
level of tzaddikim, the Torah was given with the "mightiest
sounds," and the whole world was in a state of spiritual arousal,
similar to the revealed service of tzaddikim.
The second set of Tablets were given after the sin of the
Golden Calf. At that time we were on the level of baalei teshu-
vah, penitents. Therefore the second set of Tablets were given
quietly, similar to a baa1 teshuvah whose manner of service IS
quiet modesty.13It was for this reason that G-d gave Moshe the
second set of Tablets on Yom Kippur, a holy day of forgiveness.

10. Shemos 19:20.

11. Ibid., 20:15.
12. Mechilta, Shemos 20:15.
13. Likkutei Torah, Haarinu, p. 7 2 d .
 Thus we received the second set of Tablets through teshu-
vah, repentance. The Zoharl4 tells us that "penitents draw down
G-dliness with an added measure of strength." A Jew draws
G-dliness into this world with every deed he does, be it the
study of Torah, the performance of mitzvos, or the demonstra-
tion of good character traits. Penitents, because of their
additional measure of firm devotion, are able to draw down an
even loftier level of illumination.
The verse states:15 "Out of the depths have I called upon
You, G-d." Through teshuvah, which emanates from the depth
of the heart, a profound level of G-dliness is drawn down. It is
because of this that "iniquities are transformed [by G-dl into
good deeds,"l6 for a penitent is able to transform darkness into
light. Instead of stumbling down the dark path of evil as he had
done, a penitent walks along the illuminated and illuminating
path of Torah and mitzvos. G-d therefore transforms his previous
sins into good deeds, so that instead of being filled with sin, he is
now - after having done teshuvah - filled with mitzvos. All this
is a result of G-d's transformation of past sins into mitzvos.
Mitzvos which are created through the transformation of sins
differ, however, from good deeds ware mitzvos from the start.
The latter kind are performed by tzaddikim, and resemble "direct
light," as the verse states:" "That G-d has made man straight,"
and:ls "the mitzvos of the L-rd are clear, enlightening the eyes,"
for mitzvos provide illumination. However, those that come
about by the transformation of sins resemble darkness being
transformed into light.
In the physical world, we observe that a child may distance
himself from his father and rebel against hlm. When the child
regrets his actions and returns to father in teshuvah, then the
parent's joy is all the greater.

14. I, p. 129b.
15. Tehillim 130:l.
16. Yoma 86b.
17. Koheles 7:29.
18. Tehillim 19:9.
 It is for this reason that Simchas Torah was established
during the month of Tishrei, a time when there are the twoL9
kinds of joy - "G-d rejoicing His creation^"^^ and "Jews rejoic-
ing in their Maker."zl [The festival of Sukkos is therefore called]
the "time of our rejoicing" - G-d rejoices that we have cleansed
ourselves from the grubbiness of our sins through our teshuvah
on Yom Kippur, and we rejoice at having once again close to
Him - a measure of closeness which comes only after having
been apart.
Indeed, Simchas Torah should really be celebrated immedi-
ately after Yom Kippur. It is celebrated in conjunction with
Shemini Atzeres because that is a day on which firmness and
strength are found in ab~ndance.~2 This is brought about
through our being inscribed for good on Rosh HaShanah and
being sealed for good on Yom Kippur in the lingering manner of
atzeres, so that the blessings of these days are fulfilled [and linger
for the rest of the year.] Through atzeres, a person gains domin-
ion over his conduct, enabling him to fully observe Torah and
mitzvos. Only then, [after a person attains these levels of atz-
eres,] does Simchas Torah begin, for only through the study of
Torah - and every Jew is obligated to set aside times for Torah
study - does one merit children, health and sustenance.
In summary: A t Sinai, we were cleansed of our "grime" and
attained the level of tzaddlkim, meriting and being capable of
receiving the revelation of G-d's Essence at Mattan Torah. A t thut
time, the essence of the soul (which transcends the indivtdual soul
powers) shone within every Jew. The second set of Tablets were re-
ceived on Yom Kippur, through teshuvah. Simchas Torah
therefore comes after Shemini Atzeres, because a) it reflects the joy
thut comes after a separation, and b) it is permeated with the bless-
ings of a good and sweet year, w h h Jews are able to receive only
through actual Torah study.

19. Likkutei Torah, Shemini Atzeres, p. 88d.

20. Tehillim 104:31.
21. Ibid., 149:2.
22. Sefer HaMaamarim 5702, p. 35; 571 1 , p. 87.
 ;1?3?ianiv an? ?nynf 35 ;In7;r
~-P?K"K o i v h ??KInNa
"My tears have been my food day and
night, for they [my enemies] say to
me all day: 'Where is your G-d?'"'

W henever a calamity befalls the Jewish people [Heaven for-

bid], the Nations say: "Where is your G-d?"
The [taunts of the] Jewish heretics are even worse. Con-
cerning these heretics our sages say+ "They are even more
disrespectful," i.e. their heresy is even greater than that ema-
nating from the Nations, especially when compared to those
believing gentiles known as "the righteous among the nations."3
Jewish heretics not only taunt observant Jews by asking "Where
is your G-d," but make sport of them.
[They fail to reahze that] the many affbctions visited upon
the Jewish people (may G-d be merciful) all come so that we will
repent. This is attested to by literally hundreds of verses in the
Torah, Prophets and Writings which state that all Jewish tra-
vails (Heaven forbid) throughout the generations are G-d's
admonishment-punishment, the purpose of which is to encour-
age the Jews to repent. Whenever we repented, G-d sent us His
salvation.
However, Jewish "freethinkers" exploit these Heavenly ad-
monitions to ridicule Torah and mitzvos, using our misery to
achieve their own ends. Their ridicule not only leads other Jews
to forsake Torah and mitzws, but also causes Jews to forsake
their belief in the promises G-d made to us concerning the ulti-
mate Redemption. They thus cause Jews to follow the timeworn
[and long discredited] path of their false ideology: that we must

1. Tehillim 42:4.
2. [Note in original] Sanhedrin 38b.
3. R d a , Hikhos Teshuuah 3:s;Hikhos Melachim 8:1 1.
seek our protection and succor from the world-powers of Ashur
and Mitaayim.
Korach's sons [who authored the psalm quoted at the outset
of this discourse] lament this fact when they state: "My tears
have been my food day and night, for they [my enemies] say to
me all day: 'where is your G-d?'" Aside from the gruesome
physical tortures that Jews endure during exile, we are tor-
mented spiritually as well at the hands of the Nations, and even
more so at the hands of our "brothers," our "enemies,"4 who
deny Torah and mitzvos and cause Jews to forsake their identi-
ties and their religion.
Korach's children, Assir, Elkanah and Aviasaf, had origl-
nally taken part in their father's plot to rebel against Moshe and
Aharon. However, they recanted and withdrew from the actual
rebellion.5 When the earth opened to swallow up Korach and
his band, Assir, Elkanah and Aviasaf also fell in, but since they
had repented, the place where they fell remained open and they
were not buried as were Korach and his band. [Upon experi-
encing this miraculous salvation,] they sang G-d's praises.
After they emerged from the hole, the spirit of prophecy
rested on them and they foretold the destruction of the Holy
Temple and the bitter times of exile. This psalm is thus one of
those that speak of the acerbic times of exile. During such
times, we not only suffer in a terrible physical manner, but what
is even worse, our feelings toward Torah and mitzvos become
glacial and shallow.
All this is brought about by those heretics who deny G-d
and His Torah, and who are similar to the nation of Amalek,
concerning which it is written: ';4sher korcha baderech. "6 We are
here commanded to remember "how he met you along the way
[to Eretz Yisroel and tried to destroy you] ...." [Korcha may al-
ternately be rendered "he made you frigid," from the Hebrew
word kar, meaning cold. Derech ("way") may also refer to the

4. Yeshayahu 66:s.
5. Rashi, TehiUim 42:l; Sunhedrin 1lOa
6. Devarim 25:18.
path of Torah and mitzvos. Thus Amalek seeks to make Jews
frigid to the path of Torah and mitzvos,so that we will become
[may it never come to pass] heretics and disbelievers in G-d His
Torah. The heretics do this by spreading the false notion that
"the House of Israel is similar to all other Nations."7
[Truly, thls is] contrary, [as opposite] (as pure is from im-
pure) to that which is written in the holy Torah? "You shall be
My treasure from among all the Nations," and "I have set you
apart from all the nation^."^ [We also find in the Torah how]
our master, Moshe, the true hendl0 and shepherd of Israel, asks
of G-d: "that we may be distinguished, I and Your people, from
all the nations upon the face of the earth.""
The heretics, who deny all this, profane the ideology of
Torah.
Indeed, Jews have a Divine mission in this world, as the
Midrash12 notes in its comment on the word Bereishis ("In the
beginning"): "There are beis reishes, two tlungs which are
deemed 'firsts' - the Torah is deemed 'first' and the Jewish
people are deemed 'first' [and the world was created for them] ."
Thus the purpose of creation is that Jews rectify the world. This
is why Jews are needed in t b material world. This is analogous
to the well-known of the Alter Rebbe's follower who was a
great Torah scholar, very wealthy and extremely charitable be-
sides. Because of IS trustworthmess, people would invest their
savings with him at very low interest. This of course was done in
the ha2achically permissible manner of heter iskeh.
It happened that this individual's financial situation sud-
denly took a turn for the worse and he suffered tremendous
setbacks, losing not only his own money but also the funds en-
trusted to hun by others.

7 . Yechezkel25:S.
8 . Shemos 19:5.
9. Vayikra 2026.
10. Menachos 65a.
1 1 . Shews 33:16.
12. Rushi, Rambun, Bereishis 1 : 1 ; Tunchuma, Bereishis 10.
13. Sefer H a M m r i m 5708, p. 191.
 When the chassid appeared before the Alter Rebbe in
Liozna, he cried long and loud about his bitter state, telling the
Alter Rebbe how he needed money to repay his debts, ta marry
off his children, and to sustain himself and his already married
children.
The Alter Rebbe thought for a while, and then said to the
chassid: "All you tell me is what you need; what you are needed
for [i.e. what your Divine mission is] you neglect to mention."
This is what is meant by the teaching that the Jewish people
have a Divine mission to refine the world through Torah and
mitzvos.
In summary: As& from the physical a f i c tions of exile, the Jews
also suffer spiritually. This suffering is brought about by the Nations,
and even more so by the Jewish heretics who scoff at the concept of
the ultimate Redemption. These heretics lead Jews down the long dis-
credited road of assimzlution and heresy, profaning the sanctity of
Torah and mitzvos. Their impact is bemoaned by the prophets, who
lament the fact that the Jewish people have forgotten their Divine mis-
sion.

Most commentators1+interpret the verse, "My tears have

been my food day and night, for they [my enemies] say to me all
day: 'Where is your G-d,"' as referring to the lowly spiritual state
of Jewry during exile.
The prophets hereby indicate what is cried about by the
Jewish people, and what is not cried about. The prophets lament
the fact that the Jewish people have fallen so low that they cry
about those things which should not be cried about, while those
matters which should be cried about are not cried about. All
this stems from the harmful influence of the heretics who make
Jews frigid to Torah and mitzvos.
Jews in this state say: "My tears come from my concern
about bread" - their only concerns are their physical needs.

14. Likkutei Sichos, Vol. I, p. 149

However, "they say to me all day: 'Where is your G-d?'" In
other words, Jews are addressed with words of Torah and mor-
ally exhorted both night and day: "Where is your G-d" -where
is your spiritual service of Torah study and mitzvos, and why is
your attitude towards them so icily indifferent, not caring about
your ignorance of Torah and lack of mitzvos?" This question
elicits no tears at all.
Truly, the opposite should be the case. One is not to worry
about material matters; it is only necessary to "make a vessel"
for G-d's blessings and, as the verse saysi5"G-d shall bless you
in all that you do." G-d, who is the "provider of sustenance to
all creatures" will see to it that the vessel a person provides is
filled with blessings and success. Man must merely be sure that
the vessel he makes for obtaining sustenance is pure according
to the Torah, i.e. that Shabbos is properly observed, and his
business is conducted without deceit or chicanery. When the
vessel is pure, G-d provides His blessing in abundance.
But when an individual realizes that his conduct is not in
accordance with the Torah, that he all too often neglects con-
gregational prayer, lacks appointed times for Torah study, and
has transgressed in many things, he should feel distressed and
cry about it. His distress and tears will come because he has
thrown off the Heavenly Yoke, this being the root of all sin.
Throwing off the Heavenly Yoke means that a person has (G-d
forbid) cast off the yoke of Torah and mitzvos. This leads to the
feeling that one is free to do whatever one's heart lusts after,
without the restraint engendered by Fear of Heaven. Such a
person gives no thought to being G-d-fearing or respectful of
G-d's wishes.
Such an individual does not even consider that his actions
are contrary to G-d's will, and that by doing them he taints his
soul.
Throwing off the Heavenly Yoke is even worse than having
one's heart become stonily indifferent to the Fear of Heaven.

15. Devarim 15:18.

The latter is most common among individuals who are very
taken with themselves because of their wealth, financial success,
nachas (pleasure derived from their children) and honored
status. All this is only temporary. When a change occurs and a
person loses his wealth or his nachas from children etc., then his
heart is sorrowhl and he is moved [by his situation] to repent;
he becomes an observant Jew who studies Torah and performs
mitzvos.
But one who has thrown off the Heavenly Yoke does not
become a penitent even when his material situation has com-
pletely deteriorated. Only when an extraordinary event
transpires, such as physical suffering, will this kind of individual
recognize that "the hand of G-d has done this," and he will then
repent.
Another manifestation of casting off the Heavenly Yoke
may be found w i t h each and every individual. Indeed, the
failure to accept the Heavenly Yoke wholeheartedly is the first
indication that in some sense a person has thrown it off. It is
necessary to cry over this matter, and the tears will bring G-d's
salvation so that the person may serve Him properly.
This is as explained by the Alter Rebbe:'6 that through em-
bitterment [at one's low spiritual standing], one attains the
"bread" of Torah, [this being studied] "day and night," i.e. a
chapter of the Torah in the morning and another chapter in the
evening.17 "When they say to me 'where [in Hebrew, r 3 K -
ahyeih] is your G-d,"' - by studying Torah we come to feel that
ayheihls [the word is composed of the three letters alef, yud and
hei, symbolic of the three supernal levels ofJ alef - Kesser, yud
- Chochmah, hei - Binah, is "your G-dl" that the blessed G-d
provides children, health and sustenance.
In summary: Most commentators interpret the verse as relating
to the spiritually depressed state ofJews in exile, who are pained and

16. Likkutei Torah, Behaalos'cha,p. 30b

17. Menachos 99b.
18. [Footnote in original] see Addendum to Likkutei Torah end of Bamidbar [p.
96d; Yohel Or p. 1651.
cry about material affairs, but not about their spiritual poverty. The
opposite should be the case; concerning material matters, man need
only make a pure vessel, observing Shabbos etc., and G-d provides
an abundance of blessing. However, when one lucks spirituality, then
one should cry. Throwing o f f the Heavenly Yoke is the source of all
transgression. Through embitterment [regarding one's spiritual state]
one attains the "bread" of Torah.
 munl va17 15032 ;ranpa7 r ~ mian m wn
INDU 539;IL)DW io~>~w>w ,'i> 113~wlnn
n-2 nn5n m x w > i 5r;raw 09~nw;r53
5w lnx 7~ N ~ U 1Nxn ~ 5ipm i Dinx3i ?xjinwn
12 * ';1 u51 ,hx 133 5w innma nnn 19;rw tnw
13nt.3 1pv!JTI103 13, ;ltPYf 1nK Dl9 j7"5?;15 N ~ K
PIXWYI D~Y>Pninu mw5 ,09n9;r~inw
;r~v;ri55m ol>iu a9nv
"What is Chanukah?The Rabbis
taught: 'The 25th of Kislev begins the
eight days of Chanukah. When the
Greeks entered the Holy Temple,
they defiled all the oil. When the
rulers of the House of Chashmonean
succeeded in gaining the upper hand
and vanquished them, the Holy
Temple was searched and but one
flask of oil was found with the seal of
the high priest still intact. There was
only enough oil to last but one day. A
miracle occurred and it lasted for
eight days. The following year these
days were established as festive days
[commemorated by the recitation] of
Hakl and [paens ofl thanksgiving.""

ashi explains the Gemara's question, "What is Chanukah?"

R T he Gemara desires to know, says Rashi, what miraculous
event was responsible for the holiday. The Rabbis teach that the
25th day of Kislev is the beginning of the eight day Chanukah

1. [Note in original] Shabbos 2 1b.

335
festival, [for the reason just mentioned and which will now be
elaborated upon].
All ritual items used in the Holy Temple had to first be
carefully inspected to ensure that they were without blemish.
The [animals and birds used for] sacrificial offerings had to be
healthy beyond a shadow of doubt. The wood used on the altar
had to be completely free of worms or rot. The various types of
flour for offerings had to be meticulously sifted. The wines used
in conjunction with the various offerings had to be free of sedi-
ment, and the oil for the menorah needed to be of the highest
and most select quality.
Concerning the oil, the Torah says2that it must be zach and
kosis. The Gemara3explains that zach means clean and that kosis
means pressed. There are nine grades of oil that can be ex-
tracted from olives, but for the menorah only the three finest
grades were used.4 The oil was therefore one of the costliest
items in the Holy Temple.
As is known, all these items - flour, wine, oil and vessels
- were to be kept from coming in contact with a ritually im-
pure object or person [for should they come into contact with
impurity they would be rendered unfit for service in the Holy
Temple.] Therefore the oil selected for the menorah was placed
in flasks, and the seal of the high priest was affixed to each. The
flasks were then stored in a special place.
When the Greeks conquered Yerushalayim (may it be rebuilt
speedily in our days, Amen,) and seized the Holy Temple, they
defiled all the oil they found there. When the Chashrnoneans,
with G-d's help, vanquished the Greeks, they found that of all
the flasks prepared for use in the menorah, only one still retained
the high priest's seal. As Tosafos explains, this one flask was
buried in the ground - proof that it had not been handled by
the Greeks.

2. [Note in original] Shemos 27:20.

3. [Note in original] Menachos 86b.
4. Menuchos 29a; Rambam, Hilchos Isurei Mizbeach 7:8,10.
 In this one remaining flask there was only enough oil for one
day, but G-d caused it to bum in the menorah for eight days -
long enough to produce new oil. Because of this great miracle,
the eight days beginning the 25th of Kislev were established as
festive days to be marked by the recitation of Hallel and paens of
praise to G-d.
The battle with the Greeks was [more] spiritual [than
physical]. It was unlike wars fought for material ends such as
land, slaves or plunder. The Greeks were highly cultured, and
regarded the Torah as a remarkable body of writing. They also
held the Jews in high esteem for possessing the intellectual ca-
pacity to comprehend such a profound work. The Greeks even
admired many of the mitzvos which the Jews observed. None-
theless, they were tremendous heretics, denying the existence of
G-d and the sanctity of Torah and mitzvos.
The Midrash states+ "A dead body [rationally] does not de-
file, neither does water [logically] punfy. However, G-d says: 'I
have so decreed and I have so established; you are not permit-
ted to transgress My decrees."'
There is no logical reason why a mikveh purifies; it is a Di-
vine decree, and so Jews may not act otherwise. For the Torah is
not only profoundly intelligent [to man], but represents G-d's
intellect and will, which transcend human comprehension.
In summary: All the objects needed for the Holy Temple -
flour, wine, oil, wood and vessels -had to be kept from coming into
contact with ritual impurity. Only the best three grades of olive oil
could be used in the menorah; it was therefore one of the most ex-
pensive items in the Holy Temple. The Greeks conducted a spiritual
battle; when they seized the Holy Temple they deliberately defiled the
oil. Because of the miracle that G-d made with the one remaining
flask, the eight days of Chanukah were established as a festival.
 The verse states+ "These are the eidus, chukim and mish-
patim ...." All positive commands (those mitzvos which we are
obligated to do) and negative commands (those matters which
we must refrain from doing) are divided into the three general
categories' of eidus, testimonies, chukim, decrees, and mishpatim,
laws.
Eidus are those commandments which serve as a testimony
[or a remembrance of significant events] such as Shabbos,
Pesach, Sukkos and the like.
Chukim are those commands which have no rational expla-
nation. In commenting on the verse? "This [the laws of the Red
Heifer] is the chukah of the Torah..."Rashi notes the following:
"Because Satan and the Nations ask Jews, 'What kind of mitzvah
is the Red Heifer, and what rationale is there for it?' the Torah
writes 'chukah'; it is a Divine decree ordained by G-d, and no
one is permitted to question it."
Even King Solomon, the wisest of men, could not fathom
the reasoning behind the command of the Red Heifer, as it is
: ~said: 'I will gain wisdom,' but it is far from me." King
~ r i t t e n"I
Solomon hoped to understand the command of the Red Heifer,
but found that it transcended [even] his intellect.
The offering of the Red Heifer differed from all other sacri-
fices. The Red Heifer was burned together with wood from a
cedar (one of the largest trees) as well as with wood from an
eirov (one of the smallest trees) and a piece of dyed red wool.
The ashes of this mixture, when combined with water, purified
the ritually impure. Yet the person who prepared the mixture
became irnpure!1° This then is the meaning of chukim -- they
are Divinely ordained decrees [that defy human logic].

6. [Note in original] Devarim 4:45.

7. [Footnote in original] See C h s i d i c Discourses, Vol. I , p. 73.
8. [Note in original] Bamidbar 19:7.
9. [Note in original] Koheles 7:23, [Bamidbar Rabbah 19:3]
10. [Note in original] Yoma I 1 a.
 Mishpatim are those commands which would be dictated
even by human intellect. Examples are: honoring one's parents,
giving charity, the prohibition against stealing and the like.
Logically, it is easier to perform eidus and mishgatim - the rea-
sons for which are more or less known - than it is to perform
chukim. Nonetheless, man's honest logic dictates that chukim be
performed with a degree of pleasure similar to that of eidus and
mishpatim.
Truly, however, eidus and mishgatim should be performed
with the same acceptance of the Divine Yoke as is required by
chukim, for the main reason that mitzvos are performed is be-
cause G-d so commanded, and not because of their logical
imperative.
Herein lay the cause of the Greek's spiritual war against the
Jews; they wanted to convince the Jewish people that the Torah
is no more than wise teachings, thereby stripping us of our no-
tions of the sanctity of mitzvos in general and of chukim in
particular. Thls is alluded to in [the special Chanukah prayer,
which makes] the statement:ll "...to make them forget Your
Torah and violate the decree of Your will," i.e. to make Jews
forget that the Torah is Divine wisdom, and to ensure that we
violate those commands which are chukim.
The goal of the Greeks was to tear the Jewish people away
from our belief in, and self-sacrificing devotion to, the blessed
G-d. This is as our Sages state:12 "The Greeks declared [to the
Jewish people]: 'Inscribe on the horn of an ox that you have no
part in the G-d of Israel."' For this reason, when they temporar-
ily succeeded in battle and invaded the Holy Temple, they
defiled the oil of the menorah, for their intention was to extin-
guish the Divine light of the Jews.
But Matisyahu and his children, together with a segment of
the Jews devoted to Torah and mitzvos, vanquished the Greeks
with their heartfelt cry of "ShemaYisroel" ["Hear, 0 Israel"] and
with their truly self-sacrificial belief that "the L-rd our G-d, the

11. Siddur Tehilh Hdhem, p. 59.

12. [Note in original] Talmud Yemhalmi, Chagrgah 2 : 2 ,
 - YIDDISH
HAMAAMARIM
340 / SEFER

L-rd is One."l3 Having vanquished the heretical Greeks, the

Jews desired to once again kindle the Divine light among the
Jewish people. G-d therefore granted us a twofold present: that a
kosher flask of oil was found, and that it burned for eight nights.
The spiritual battle against the Greeks and their ilk is re-
fought in every generation, for there are always non-Jewish as
well as Jewish heretics who seek to tear us away from G-dliness.
There are "freethnkers" of various types; some are complete
heretics, others are half-way heretics, while some are one-third
or one-quarter heretics. Then there are the so-called "modern"
sycophants, who acknowledge the concept of family purity but
disagree with the necessity of a kosher mikvah, who agree that
providing children with a Jewish education is important, but do
not agree with the prohibition against mingling of the sexes, etc.
There is also a form of Greek-l&e heresy that emanates fiom
one's environment. Even our greatest enemy, Bilam, praised the
Jewish people with such phrases as "A people that dwells
apart..."I4 and "How goodly are your tents, Yaakov ."Is But
these blind and worldly hangers-on desire that Jews and non-
Jews commingle. This would extinguish (Heaven forbid) the
G-dly illumination possessed by Jews.
This then is the meaning of the Chanukah lights - that
with the self-sacrifice implied in the declaration the "the L-rd
our G-d, the L-rd is One," we can even now find the "flask of
proper Jewish education, so as to illuminate Jewish homes with
the G-dly menorah of Torah and mitrvos.
In summary: Mitzvos are divided into eidus, chukim and
mishpatim. Eidus and mishpatim are comprehended rationally, but
chukim are G-a's Divine decrees. The spiritual battle which the
Greeks waged against the Jews was zntended to extinguish the G-dly
holiness found within us. A small band of Torah- and mitzvah-ob-
servant Jews, girded with the self-sacrificeimplied by the declaration
that "the L-rd our G-d, the L-rd is One," vanquished the Greek

13. Devarim 64.

14. Barnidbar 23:9.
15. Ibid., 24:5.
heretics and rekindled the sacred light. The spiritual war against her-
esy is fought again in every generation, but proper Jewish education
- the sacred "f2ask of oil" - will iUuminate the menorah of Torah
and mitzvos inlewish homes.
 i o l n nnxn 0 ~ 1111
7 i i x mini msn 1 3 -3
"For1a mitzvah is a neir [lamp] and
Torah is illumination, and moral
reproofs are the path of life."l

his verse explains three things: Mitzvos, Torah, and the path
T of life.
The word neir encompasses two entities which, when joined,
contain and bring about illumination. In order for there to be
light, three things are necessary: a wick, oil, and a vessel to con-
tain them. A wick without oil does not illuminate, for the wick
quickly burns out. Oil without a wick also does not illuminate.
In order for there to be proper and steady Illumination, there
must be a vessel which brings the wick and oil together.
These, then, are the two meanings of the word neir: one
meaning is according to the interpretation of Rashi - that neir
refers to the vessel which holds the wick and oil; it is called neir
for only when the wick and oil are contained will there be clear
light which burns calmly. The second meaning of neir is that of
the wick and oil [without the vessel that contains them], the
combination of which brings illumination. Though the illumina-
tion of wick and oil when not housed in a vessel cannot
compare to the quality of light which emanates from them when
they are contained - for without the benefit of a vessel the
light is agitated and sputters -it may still be considered neir.
Mitzvos are thus likened to a neir and Torah is likened to
illumination. Just as proper illumination comes only when the
wick and oil are housed in a container, so too, the illumination
of Torah comes about only through the neir of mitzvos. Three
things are encompassed by the phrase "mitzvah is a neir": the
vessel, the wick and the oil. Only when these three matters

1. Torah Or 32b; Sefer Hah4mwrim Kuntreisim, Vol. I, p. 449.

2. [Note in original] MisMei 6:23.

343
exist will the Torah illuminate. This means to say that Torah
will illuminate its students only when their study is preceded by
the vessel, the wick and the oil.
[In spiritual terms,] the vessel alludes to accepting the
Heavenly Yoke upon oneself without reservation - bearing the
yoke of mitzvos. The wick is the actual fulfillment of mitzvos, and
the oil is the pleasure derived from the performance of each
mitzvah.
Acceptance of the yoke of mitzvos is the vessel which con-
tains the oil and wick of mitzvos. In other words, accepting the
Heavenly Yoke involves two aspects. There must be acceptance
of the yoke of mitzvos, remembering that at a specific time a cer-
tain command must be performed, and at another time a
different mitzvah is to be performed. This must be remembered
both with regard to the fulfillment of mitzvos and the observance
of Jewish customs, for customs are similar to actual commands,
as our Sages say: "A custom of our fathers is Torah."' Bearing
the yoke of mitzvos entails remembering [which mitzvah or cus-
tom should be done at a given time], and not forgetting [to do
them].
There are individuals who are truly mitzvah-observant, but
lack the yoke of mitzvos, so that sometimes, because of their
preoccupation with business or other matters, they forget which
[mitzvah] they should be doing. Some of them forget to recite
Grace After Meals, forget to say the Afternoon and Evening
Prayers, or forget to recite the Kerius Shema before retiring at
night. Although these individuals are upset by their forgetful-
ness, they are not so disturbed that they take upon themselves
the yoke of mitzvos.
Accepting the Heavenly Yoke also entails fulfilling G-d's
commands and Jewish customs as an obligation - without
asking why. It means that one must not differentiate between
mitzvos.

3. [Note in original]] Tosafos, Menachos 2Ob.

 [Some individuals discriminate between mitzvos.] For exam-
ple, they will say the Morning Prayers while wearing tefillin, but
will not don the tallis, for they make light of the mitzvah of
wearing a tallis. [Moreover, while they do recite the morning
prayers,] they will not recite the Afternoon and Evening Pray-
ers. [With regard to] Jewish customs, certain individuals will not
agree with [some of) them, but will abide by the custom of shlo-
gen kapores, [taking a fowl on the day before Yom Kippur and
using it in a ceremony of symbolic expiation.] Truly, all mitzvos
and Jewish customs should be performed in acceptance of the
Heavenly Yoke; without asking "why."
The "wick" of mitzuos is the actual fulfillment of mitzvos and
Jewish customs, and the "oil" is the pleasure derived, as well as
the vivacity with which one performs them. This is known as
hiddur mitzvah, the beautrfication of a mitzvah, accomplished by
[acquiring] a truly good pair of tefillin, a woolen tallis kattan, and
the like. Such things cause the Torah to "illuminate" our lives
and the world around us.
In summary: The phrase "mitzvah is a neir" has three elements:
the vessel, the wick, and the oil. [When these three are joined to-
gether,] proper illumination results. A wick without oil burns out
quickly. Oil without a wick does not burn. A wick and oil which are
not placed in a vessel sputter and do not proslade a steady light. Only
when the three are together do they proslade clear and lasting illumi-
nation. The three aspects of "mitzvah is a neir" are: [I] The vessel
refers to accepting the Heavenly Yoke. This is divided into two parts,
a) the y o h of mitzvos, b) the unquestioning acceptance and per-
formance of mitzvos. [2] The wick is the performance of mitzvos
and Jewish customs, and [3] the oil is the pleasure derived from per-
forming each mitzvah in a beautiful fashion.

In order for Torah to be "illumination," mitzvah must first be

a "neir." This will be understood as follows:
 There are three levels in the exoteric portion of Torah: a)
Torah, b) the "illumination of Torah," and c) "Torah is illumi-
nation."
First and foremost is the level of Torah - it is necessary to
know that Torah is G-d's wisdom. Although man is able to
comprehend Torah concepts with his limited intellect - in-
deed, man is commanded to use his intelligence in order to gain
understanding of the Torah - we must always be aware that it
is G-d's wisdom, far deeper and greater than any knowledge pos-
sessed by man.
Even those areas of Torah whch man perceives to be simple
contain profound matters of Divine wisdom. For example, con-
sider [the Mishnah4 which states] "Two people who [come
before a court] are grasping a garment. One says, '1 found it and
it is completely mine' and the second person says, 'I found it and
it is completely mine..."'
At first glance this seems easy to comprehend. However,
deciding to whom the object actually belongs, and whether that
individual is entitled to the whole garment or only to a part of it
etc., is merely one aspect of this law. It conceals a lofty spiritual
matter, this being the manner in which this [Mishnah]is studied
in the Heavenly Academy.
Of course, physicality does not exist in the Heavenly Torah
Academy, so the notion of two people appearing before a court
and laying claim to a physical garment is inconceivable. Still and
all, this selfsame Mishnah is studied in the Heavenly Torah
Academy for the spiritual comprehension concealed within it.
[Ths is the manner in which this Mishnah is studied in
Heaven.] Two souls appear before the Heavenly Court and ask
a question. While in the physical world, both prevailed upon a
sinner that he become a penitent. For example, a person who
previously desecrated the Shabbos became a Shabbos observer,
or a teacher who previously taught in a non-kosher school and

4. Bava Metzia 2a; Kuntres Limud HaChassidus, ch. 12; Sefer HaMaamarim 5700,
p. 75.
who was himself a sinner, leading Jewish children astray5, was
prevailed upon by these two souls to become a penitent. He
then became a teacher in a kosher Jewish religrous school and
himself became meritorious.
All three - the two souls who had the good influence upon
the penitent, as well as the penitent himself - now find them-
selves in the World of Truth. The two souls appear before the
Heavenly Court and both hold onto the "garment" - the great
merit of having transformed a sinner who caused others to sin
into a penitent who made others meritorious.
One soul claims full credit for finding and leading t h s per-
son to repentance, and desires that it should receive the merit of
this good deed. The other soul also takes full credit for awak-
ening the former sinner to repentance, and claims that it should
receive the merit.
So too with regard to every matter discussed in Torah, and
which man thinks requires only superficial consideration. Every
detail of Torah conceals Divine wisdom, reaching even unto the
most supernatural level. The person who is cognizant of the fact
that Torah is G-d's wisdom will respect and honor it in a truly
outstanding manner.
These then are the exoteric levels of Torah. [As noted ear-
lier,] Torah is intellect and wisdom. There are some students
who only learn the external wisdom, delighting in the profound
intellect found [even] there, and they compose novel Torah
interpretations. They believe in the sanctity of Torah, but pay it
no heed. These people are conceited, having the temerity to
liken their intellect with, lihavdil - "to separate the holy from
the mundane" - the Divine intellect of Torah.
The "illumination of Torah means that a person compre-
hends that Torah is Divine wisdom, and recognizes that the
profoundly intellectual matters of its exoteric portions are only
the external trappings.

5 . Sanhedrin 107b.
 This then is what is meant by the "illumination of Torah."
When a person attains this level, he not only studies and com-
prehends the profundity of the Torah's exterior, but is also
cognizant of its internal illumination and holiness.
"Torah is illumination" is the third level of the exoteric por-
tion of Torah, meaning that Torah causes its students to
become illuminated [with holiness].
All these levels in Torah come into force when "mitsvah is a
neir. "
In summary: The exoteric portion of Torah contains three levels:
a) "Torah" - the Divine wisdom of which transcends all other wis-
dom. The internal G-dly wisdom concealed in the exoteric portions is
incomprehensible to man's limited intellect. Profound Dvine wisdom
is concealed within [even] a simple Talmudic discussion, for example
the case of "two people who are grasping a single garment" as it is
learned in the Heavenly Torah Academy. b) The "illumination of
Torah." c) "Torah is illumination" - it causes its students to be d-
luminated [with holiness].All three levels of Torah are dependent on
realizing the implications of the phrase "mitzvah is a neir."
 ~inr.,-n onxi *n33w K? 'in ?3x *>
on-?J N?
"For I, G-d, have not changed,
and you, Sons of Yaakov, have
not been consumed."l

R ashi notes that G-d here says [to the Jewish people]:
"Though I postpone venting My wrath upon the wicked, do
not think it means that I have changed My mind [about good
and evil], or that I have come to love evil and despise good," for
G-d is immutable.
Although we find that the "path of the wicked is filled with
success"2 both in matters of health and wealth, while many good
and G-d-fearing individuals are broken in health and are irnpov-
erished, [this does not imply that the path of the wicked is just.]
Rather, such things happen for reasons known only to G-d; He
does not reveal these reasons even to the most righteous, not
even to our master, Moshe.
We are told in the Gemara' that Ged showed Moshe all fu-
ture generations and their Torah leaders. Moshe thus beheld
the generation of Rabbi Akiva [as well as Rabbi Akiva himself].
Rabbi Akiva started out as a [shepherd, a] complete igno-
ramus who hated Torah scholars, delighting in harming them
when he could.4 [At the age of 401 he stopped being a shepherd
and went to study Torah5 assiduously for 24 years. He began
with the alef beis, the Hebrew alphabet, and concluded with
knowledge of "mounds and mounds" of laws on each and every
tag, crown and ornamental mark of the Torah.

1. [Note in original] Malachi 3:6.

2. Yirmeyahu 12:l.
3. [Note in original] M m h o s 29b
4. Pesachim 49b.
5. Kesuvos 62b.
 Upon beholding Rabbi Ak~va's Torah greatness, Moshe
asked G-d to reveal to him the reward Rabbi Akiva would re-
ceive for such self-sacrificing devotion. G-d then showed Moshe
how Rabbi Akiva, because he refused to obey an imperial edict
prohibiting the teaching of Torah, was incarcerated and horribly
punished by having his body raked and tom apart with iron
combs.
When Moshe beheld Rabbi Akiva's terrible ordeal, that his
body was tom apart like a carcass in an abattoir, he cried out in
anguish: "Master of the Universe, this is Torah and this is its
reward?"G-d replied: "Be still. So it must be."
That the "path of the wicked is filled with success" and that
the righteous sometimes suffer horribly is a matter whose rea-
soning is concealed from even the most righteous. However,
G-d's love for those who do good and contempt for those who
do evil remains unchanged, for "I, G-d, have not changed."
We must, however, understand how it is that G-dliness is
not subject to change. The very fact that there are various levels
in everything, each level different from the other, seems to inl-
ply change. Concerning the revelation of G-dliness, too, there
appear to be various levels.
We find that all physical matters are composed of mehus and
metzius, essence and manifestation. Every physical object has its
mehus, a derivative of the words ma hu, what is it, i.e., its es-
sence. Each object also has its metzius, the manner in whch it is
made manifest. Within the material [world], mehus is the so-
called "spirit" of an object, and metzius is its body.
With regard to spiritual entities, mehus is the essential state
and metzius is its revealed state, as the verse says? "and upon
the likeness of the throne was a likeness with the appearance of
a man upon it above." "Man" is mehus, while "appearance of a
man" is metzius.

6. [Note in original] Yechezkei 1:26.

 Thus, with regard to G-dliness too, there are various degrees
of revelation within the four worlds of Atzilus, Beriah, Yetzirah
and Asiyah.
The world of Atzilus - wluch is wholly good - is illumi-
nated by the mehus of G-dhess.
The world of Beriah, which is mostly good but has a small
amount of evil (this evil being separated from the good) is illu-
minated by the metzius of G-dliness.
The world of Yetzirah is divided equally between good and
evil. Therefore the revelation of G-dliness in that world is but a
glimmer of the metzius of G-dliness.
The world of Asiyah contains mostly evil, and only a small
measure of good. Therefore the illumination of G-dliness in that
world is but a glimmer of a glimmer of the metzius of G-dliness.
This is especially so with regard to this material world of Asiyah,'
a place of spiritual darkness wherein G-dliness is extremely con-
cealed.
All the above represent different degrees of G-dly revela-
tion. How then are we to understand that "I, G-d, have not
changed"?
In summary: Although G-d postpones the venting of His wrath
on evil people, it does not mean that He has had a change of heart
regarding His love of the righteous and His contempt for the evil. The
fact that the righteous may suffer while the "path of the wicked is
filled with success" is a matter whose reason is completely concealed;
only G-d Himself is privy to it. This is proven by relating the vision
that Moshe our master had of Rabbi Akiva [and his horrible suffer-
ing]. In the revelation of G-dliness there are the levels of mehus,
metzius (a glimmer of metzius), and a glimmer of a glimmer of
metzius - [and in this material world, even total concealment].
How then can it be that "I, G-d, have not changed"?

7. The world of Asiyah has two levels, Asiyah Ruchnis, the spiritual world of
Asiyah, and Asiyah Gashmis, the material world of Asiyah.
 It is [thus a demonstrated] "truth and certainty" that vari-
ous levels of G-dly revelation do exist. This is so both with
regard to the four worlds of At$us, Beriah, Yetzirah and Asiyah,
as well as to the levels found within each of these worlds, [the
main levels being] the 10 Sefiros in each. The manifestation of
G-dliness within the 10 Sefiros of each world differs from the
G-dliness manifest in the Heichakrs, its portals or chambers. The
same is so concerning souls and angels. There is a vast differ-
ence between the G-dliness that illuminates souls within any
given world, compared to the G-dliness which illuminates the
angels of that world.
The very fact that there are so many levels of revelation is
surely indicative of change. Nonetheless, it will soon be under-
stood that "For I, G-d, have not changed." Although G-dliness
is revealed within a variety of levels, it retains complete unity.
This will be understood with the analogy of a teacher who
has many different types of pupils. The more advanced students
are already able to fully comprehend a complicated Talmudic
discussion. They are also able to precisely analyze Rashi's terrni-
nology and comprehend Tosafos' analysis of the matter, together
with the novella of the Rishonim.
The less advanced pupils can only comprehend the simple
Talmudic text with the commentary of Rashi and Tosafos. These
students are incapable of delving deeper into the subject matter,
for they have not yet achieved the intellect necessary to gain an
in-depth knowledge of the Gemara.
A third category of students is even less advanced, and their
minds are incapable of comprehending the commentary of To-
safos. Indeed, it is with great difficulty that they are able to
understand the [more basic] commentary of Rashi. These stu-
dents must be taught the simple text of the Gemara, and have
each word translated for them. The teacher must also review
the text a number of times until they are able to comprehend
what is being taught.
 In order for the latter class of students to fully grasp what
they are being taught, the teacher must explain every concept
with an example of something with which the students are fa-
miliar. By use of such examples, the students are then able to
grasp and remember what is being taught.
The selfsame teacher thus teaches three very different
classes of pupils, instructing each according to hs intelligence.
The three kinds of students dlffer radically. The first class are so
intellectually advanced that the teacher is able to impart the
most complex concepts without benefit of an example.
The second class also possess fine minds. However, they are
not as advanced as the first. The teacher must teach them with
less depth and, and in order for them to fully comprehend the
concepts under discussion, the teacher offers an appropriate ex-
ample. However, what is most important for such students is the
subject itself; the example merely serves to buttress their under-
standing.
The lowest class of students, however, understand the sub-
ject matter only through the examples given to them; the
subject matter is secondary.
The teacher who instructs such diverse classes must change
his explanations according to the class; to all he must impart
concepts consonant with their level of understanding.
When we reflect [in a superficial manner] about this
teacher, we conclude that he himself possesses not only the dif-
ferent intellectual levels involved, but also undergoes a change
with each of the three levels he teaches.
However, upon deeper reflection, we see that the teacher
h s e l f remains essentially the same. The changes that occur
are not in him, but in the manner in which he relates to ~ L Spu-
pils.
So we can understand that the revelations of G-dliness in
the four worlds of Atzilus, Beriah, Yetzirah and Asiyah, as well as
within Sefiros, Heichalos, souls and angels, [are not a change in
the essence of G-dliness, but only in its revelation]. The world
of Atzilus is more spiritually refined than that of Beriah, for Be.
riah is on the level of efshori hametzius, having the capacity for
metzius, while Atzilus is on the level of afisas humetrius, beyond
the pale of met~ius.~ In Atrilus, G-dliness is therefore manifest
[to a much greater degree than in Beriah].
So too with regard to all levels [of worlds, Sefiros, etc.]; in
each of them G-dliness is manifest according to its particular
level. The change is thus only with regard to the kind of revela-
tion manifested in each level, but truly, "For I, Ged, have not
changed."
In summary: Although the revelation of G-dliness in the workis
of Atzilus, Beriah, Yetzirah and Asiyah, as well as within Sefiros,
Heichalos, souls and angels, differs according to their essential being,
nevertheless, "I, G-d, have not changed." This is explained with the
example of a teacher who instructs three kinds of students: a) ad-
vanced, b) intermediate, and c) those with limited intellectual
capacity. Though there are changes in the teaching style, the changes
are not in the teacher hmself.

8. Sefer HaMaamarim 5686, p. 195.

 w ~i;l
,~15iy;r~ 1 1 3N ~ W ;fnN
05iyi1 N'II~W)S ~ innti
i ~
"You were [the same] before the world
was created; You are [the same] since
the world has been created."'

W hen a person has just arisen in the morning, his soul is

still in his "nostrils,"2 i.e., IS soul powers of intellect and
emotion are not yet fully alert. While man is asleep, his more
refined soul powers of intellect and emotion are in a state of
withdrawal. There then exists but a faint echo of these powers.
From moment to moment after the person awakens, the soul
powers become more firmly ensconced in their bodily organs,
the intellect in the mind, and the emotions in the heart.
Therefore, when a Jew first rises in the morning he says: "I
offer thanks [to You, living and eternal King, for You have mer-
cifully restored my soul within me." The person is not yet fully
awake, and has not [yet] attained a comprehension of G-dliness;
he merely thankfully acknowledges [G-d's kindness, though he
has yet to understand it].
Even after the Morning Blessings and the "small recitation
of Shema," a person's soul is still in his "nostrils;" he still does
not fully comprehend G-dliness. However, he is [alert enough to
be] aware that with regard to creation, "You were [the same]
before the world was created; You are [the same] since the
world has been created," i.e., G-d does not change because of
creation, and His unity remains the same.
The whole of creation causes no change - Heaven forbid
- in G-dliness, as the verse says+ "For I, G-d, have not

1 . Siddur Tehilkt Hashem, p. 17.

2. Yeshayahu 2:22;Likkutei Torah, Pinchw, p. 79b.
3 . Malachi 3:6.
changed."+The various levels of revelation and the multitude of
worlds bring about no change in G-dliness, for before G-dliness
there is no concealment, and in His own eyes, G-d illuminates
the lowest world and highest world equally.
It is similar to a teacher who, while simplifying an intellec-
tual matter in order for it to be intelligible to his weakest
student, will perceive the whole depth of the concept in the
constricted version - for before the teacher himself there is no
concealment. The same is true with regard to G-dliness - all
constrictions are only for [the sake 09 created beings [that they
may be able to grasp some minute degree of G-dliness]; regard-
ing G-d Himself, however, "I have not changed."
Truly, this matter must be pondered further. Although it is
indeed true that the revelation of G-dliness in the various
worlds affect no change in Him, still, the very fact that He cre-
ated the worlds seems to mark change. Prior to their creation
the worlds did not exist [and now they do]; this itself seems to
be a change. How then can we explain that creation caused no
change ?
However, it is true that "YOU were [the same] before the
world was created; You are [the same] since the world has been
created.'' The matter is as follows.5
The question of how there can have been no change, when
prior to creation worlds did not exist and now they do, would
only be pertinent if the worlds were to exist - Heaven forbid
- independently of Him. It would then be possible to argue
that the creation of the worlds caused a change - G-d forbid
- in the Creator. However, the fact that we see the world as
existing in an independent state is an error on our part.
Truly, each and every created being is nullified before
G-dliness, and does not exist independently. The question of
why creation does not make a change in the Creator is therefore
groundless.

4. [Footnote in original] See previous Maamar.

5. Tanya, pgs. 50, 164,219.
 G-d created the world in such a way that the material yesh,
being, came about from the spiritual ayin, non-being. This is in
accord with the well-known saying? "There is no greater crea-
tion ex nihib than material yesh coming from the spiritual ayin."
The ayin is wholly spiritual, while the yesh is entirely mate-
rial. The7 Divine ayin which creates the physical yesh must
constantly be found in the yesh so as to ensure its continued ex-
istence. Although the ayin must constantly be found in the yesh,
it must conceal itself from it, in line with the well-known say-
ing9 "Concealment of the Creator from the created." Thus,
creation of the yesh (and its continued existence) is entirely de-
pendent on the ayin creating and vivifying it, while at the same
time concealing itself from it.
In summary: Upon first awakening, when one's powers of intel-
kct and emotion are still in an inferior state, [Divine] service
involves only thankful acknowledgment. However, after the Morning
Blessings, when the pavers of intellect and emotions gather strength,
the service [of G-d] entails a cognitive understandmg that "I, G-dl
have not changed." It appears that the creation of the worlds, which
previously had not existed and now do, necessitate a change, G-d
forbid. The creatiun, however, has no existence apart from the
Creator. The ayin must constantly be found within the yesh, though
concealed fit.

The very fact that the creation of the yesh from the ayin
must occur in such a manner that the ayin is constantly vested
in the yesh and at the same time remain concealed from it
proves that the yesh is in and of itself a non-entity. The yesh nei-
ther creates itself - for there is no such tlung as a created being
creating itself - nor does it provide itself with life. All this
comes from the G-dly ayin which brings it into existence and
sustains it.

6. Likkutei Torah, Re'eh, p. 20d; Sefer HaMaarnarim 571 1 , p. 14.

7 . See Chassidic Discourses, Vol. I , p. 42ff.
 The matter will be better understood by considering the
verse: "By the word of the L-rd the heavens were made."s The
verse tells us that it was the Divine utterance, "Let there be a
firmamentn9that was responsible for creation of the heavens. It
is also written: "Forever, 0 G-d, Your word stands firm in the
heavens."'O The Divine utterance with which the heavens were
created must constantly be found therein for the heavens to
continually exist.
Even after G-d created the heavens with the utterance, "Let
there be a firmament," if the utterance ceased the heavens
would return to nothingness, for their very existence is entirely
dependent upon the Divine utterance, the G-dly ayin.
Just as this is so with regard to the creation of the heavens,
so too with regard to the creation and vivification of all created
beings. All of them, large and small, are dependent on the G-dly
ayin - the Divine utterance which creates each creature. The
entire world was created by the "Ten Utterances," for these en-
compass all categories of existence - inanimate, vegetative,
animal and man.
The Divine utterance is the ayin which creates and sustains
the yesh of the created being, and this ayin must constantly be
found within the yesh. In other words, it is not simply a matter
of the G-dly ayin creating the yesh, with the yesh then continu-
ing to exist independently. Rather the ayin must be ever-present
in the yesh. It is present in a concealed manner.
The reason the ayin must be constantly in the yesh is rooted
in the fact" that the manner whereby G-d created the world is
unlike that of an artisan creating a vessel. When an artisan
makes a vessel, once the vessel is complete it is able to exist on
its own. The reason for this is that the artisan has but to create
it, he does not need to provide it with life.

8. Tehillim 3 3 6
9. Bereishis 1:6.
10. Tehillim 119:89;Tanya, p. 152.
1 1 . Ibid., p. 153.
 This, however, is not the case with regard to the creation of
the world and all its inhabitants. After the G-dly ayin, the Di-
vine power of creation, creates the material yesh, it must
enclothe itself within it in order to provide it with life.
Why, indeed, does Divine creation differ from an artisan
creating a vessel? At first glance, the two forms of creation bear
a resemblance. Prior to G-d's creation of the world, the world
did not exist. Similarly, before the artisan created the vessel it,
too, did not exist. Why then do the manners of creation differ,
so that the vessel created by the artisan does not need him once
it has been finished, while even after the Divine power of crea-
tion brought the world into existence, that power must continue
to remain therein?
The difference is as follows: The artisan who creates a vessel
does not create the raw material; he only changes the raw mate-
rial's shape. [Thus, as a point of fact, the artisan does not really
create, he only changes the shape of previously existing mate-
rial.]
However, Divine creation entails creating something en-
tirely new, [something that prior to its creation did not exist at
all.] For this reason, the Divine creative force must constantly
be found w i t h the created being, for the created being in and
of itself is a not-entity - all that truly exists is the Divine force.
This is why "You were [the same] before the world was cre-
ated; You are [the same] since the world has been created."
Creation causes no change at all in the Creator.
In summary: The Dzvine creative force of the "Ten Utterances"
through w k h G-d created the universe and aU its creatures is the
G-dly ayin that gives life to every created being. Even after the crea-
tion, the Divine force must remain in it in order to provide it with life.
Were the Divine force to depart, creation would cease to be. When
an artisan makes a vessel, he only changes the appearance of the raw
material, while Divine creation entails the calling into being of some-
thing totally new.
 xi2 159x3 inxy nx n i ~ +z 3 n ii.ri 1i.r 333
xim 01'2 1 ~ 2 5n.rx;ri ?aww ovixnn xxS
091xnn * n x n 3 12 m y ;rr ~ l i z y~ n~ x 5
"In' each and every generation a person
is obliged to regard himself as if he had
come out of Egypt. For it is written+
'And you shall tell your son that day, "It
is on account of what G-d did for me
when I came out of Egypt."'"3

I n every generation and under all circumstances, each and

every Jew must be aware of "what G-d did for me when I came
out of Egypt." This is because exile and redemption are first and
foremost spiritual matters. Although the exile in Egypt was only
the first exile, and the redemption from Egypt was only the first
redemption, they are symbolic of all other exiles and redemp-
tions, up to and including the final Redemption through our
righteous Moshiach. Regarding the final Redemption, too, the
verse states4 "Similar to the days of your leaving the land of
Egypt, will I show turn wondrous things."5 This is because both
exile and redemption are basically spiritual in nature.
When Yaakov, accompanied by the 70 members of his fam-
ily, went to Egypt, he did not do so of hs own volition. Neither
did the Jewish people leave Egypt as a result of their own might.

1. [Footnote in original] See above Maam~rwith the same heading, pp. 281ff.
2. [Note in original] Shemos 13:8.
3. [Note in original] Pesachim 10:5.
4. [Note in original] Michah 7: 15.
5. Although the redemption from Egypt was not permanent and the redemption
from the final exile is, yet, it too, is likened to the first redemption, since the
exile in and redemption from Egypt is symbolic of all other exiles and re-
demptions. This is because - as shall presently be explained - the exile and
liberation from Egypt are characteristic of the spiritual elements of exile and
liberation.
G-d led our forefather Yaakov and the 70 people into Egypt
through Yosefs sale into slavery. He redeemed the Jewish peo-
ple from Egypt through Moshe, our master.
So too with regard to this, the final exile and the upcoming
final Redemption. The Jews who lived in the generation of
Rabbi Yochanan Zakkai [during which this final exile began]
did not leave Eretz Yisroel to wander in the lands of the Diaspora
of their own volition. And Jewry will not reenter Eretz Yisroel as
a result of their own might.
Blessed G-d banished us from the land of our ancestors be-
cause of certain sinful actions. When we truly repent, He wlll
send the hghteous Redeemer to liberate us from all the lands of
our exile and lead us to Eretz Yisroel. We can accomplish
nothmg by our own might, however, because both exile and re-
demption are Divinely ordained occurrences.
Exile is not a matter of choice. Whether we desire it or not,
we must accept the punishment of exile. Redemption, too, is
not dependent on our own might. The verse stated "Not by a
multitude of people, nor by might..."will the Holy Temple and
Eretz Yisroel be regained - only as a result of G-d's desire that it
come to pass. For exile and redemption are Divinely ordained
matters which the Chosen People must undergo in order to ful-
fill G-d's will, through the study of Torah, the performance of
mitzvos and repentance in all the lands of exile. When that is
accomplished, G-d shall fulfill His promise of redemption
through our righteous M o s h c h .
During the exile in Egypt the Jewish cry of repentance, "and
we cried out to G-d...,"7 brought about G-d's redemption [as the
verse says: "and He hearkened to our cry"] through the first re-
deemer, Moshe. So too in our own times, when Jews will cry out
to G-d in repentance, He shall send the Righteous Redeemer.
The whole matter of exile and redemption is a component
of the spiritual service Jews are to accomplish in this world. Our

6. [Note in original] Zechariah 4:6.

7. Barnidbar 20: 16; Devarim 26:7.
Sages say that the purpose of exile is for the number of prose-
lytes to increase, i.e., that Jews should purify and elevate the
sparks of holiness [concealed in the corporeality of this ~ o r l d ] . ~
This is accomplished through the spiritual service of each and
every Jew, for every Jew has a soul-mission which he must ac-
complish in this world.
This then is the meaning of, "In each and every generation
a person is obliged to regard himself as if he had come out of
Egypt," for the physical exodus from Egypt depends on the spiri-
tual exodus therefrom.
Concerning the exile in Egypt the verse states:1° "And the
Egyptians made the children of Israel serve with hard labor -
[in Hebrew 71021 b'forech." The Gemaralk offers two interpreta-
tions of the word b'forech. R. Elazor says it is a composite of b'feh
rach, with a soft tongue. The Midrash12 states that Pharaoh
fooled the Jewish people by using mild words in order to find out
the maximum number of bricks they could produce in a day. He
then forced them to produce this same amount every day. Thus,
b'feh rach, the soft tongue, led to b'forech, hard labor.
R. Shmuel bar Nachmeini says b'forech means that Pharaoh,
by forcing us into extremely hard labor, broke us both physically
and spiritually. The verse alludes to this when it says, "but they
did not listen to Moshe, because of their shortness of breath and
hard labor."l3
Jews while in the exile of Egypt, and now as well, are so bro-
ken physically and embittered spiritually that they are
inconsolable.
In summary: Every Jew in each generation must feel as if he
himself had gone out of Egyptian exile. The Egyptian exile and re-
demption are indicative of all exiles and redemptions, all occurring

8. [Note in original] Pesachim 87 [b].

9. Torah Or, p. 6a.
10. [Note in original] Shemos 1:13.
11. [Note in original] Sotah 1 lb.
12. [Note in original] Shemos Rabbah [5:181.
13. [Note in original] Shemos 6:9.
according to a Divinely ordained spiritual agenda. Exile does not
come about through one's own volition - it is a punishment. Re-
demption does not come about through one's own might. T h final
bitter exile is [also] a punishment. Through repentance [we will merit
that] G-d will send our Righteous Redeemer. The purpose of exile is
that we purify and elevate the sparks of holiness [contained in physi-
cal matter]. The bitterness which results from exile hinders the
consolation of redemption.

Let us better understand the spiritual aspects of exile and

redemption as they apply to man's service of G-d. All exiles are
referred to as Mitzrayim,'4 Egypt, for Mitzrayim means meitzar,
straits and limitations.
The verse states:" "And G-d fashioned man." [The Hebrew
word for fashioned is vayeetzer cis931).]The word is written with
two yuds,'6 which [our Sages say] indicates that man was born
with two yitzrin, inclinations, one for good (the yetzer tov), and
the other for evil (the yetzer hora).l7
The yetzer toe, receives its spiritual nourishment from the
G-dly soul, and the yetzer b r a receives its nourishment from the
natural soul - the animal soul. The latter, with its animal-like
corporeal desires, constricts and limits the G-dly soul and dims
its spirituality. It coarsens the G-dly soul's conceptualization [of
G-dliness].
When the G-dly soul that has enclothed itself in the animal
soul endeavors to give it an understanding of a G-dly concept,
the animal soul gathers up strength's and surrounds the G-dly
soul from all sides. Ultimately, this causes the G-dly soul to be-

14. Bereishis Rabbah 164.

15. [Note in original] Bereishrs 2: 7.
16. Targum Yonason ben Uziei, Bereishls 2:7; Zohar, Vol. 111, p. 46b.
17. The word yitzar may also be interpreted to mean yetzer, or inclination. Since
uayeetzer is written here with two yud letters, it indicates that reference is
being made to two yitzrin, two inclinations, i.e. the yetzer tov and the yetzer
hora.
18. Tunya, p. 69.
come constricted and diminished. The G-dly soul is intrinsically
intellectual, and as such has a broad grasp. However, coarse
constrictions foisted upon it by the animal soul serve to con-
strict and diminish it.
The effect of the animal soul on the G-dly soul is so great
that even when the G-dly soul manages to concentrate on a
matter of G-dliness, [the subject will affect it only to a limited
extent.] The G-dly soul will be unable to break the shackles of
the animal soul in discharging either of the [primary] manners
of service - that of iskajiu (subjugating evil), or ishapcha
(transforming evil into good). Though the G-dly soul manages
to understand a spiritual matter, this comprehension lacks the
power to permeate the individual as a whole.
There is a famous saying:I9"A thief, while at the mouth of
the tunnel, calls out to G-d." A thief, just before entering the
tunnel he has dug in order to gain illegal entry, will ask G-d that
he be successful at his thievery. The fact that he calls out to G-d
shows that he believes in G-d and Divine Providence. The thief
believes that [if G-d should so desire] He can assure him success
in his thievery. However, the thief s belief in Divine Providence
does not affect his actions, and he goes about doing something
opposed to G-d's will. This is because the yetzer hora of thievery
dims his understanding.
The same holds true with regard to the G-dly soul's spiritual
comprehension; it is dimmed and constricted by the animal
soul, and does not achieve its desired effect.
Man's natural tendencies are reflected in his emotions. We
therefore observe that he who has refined corporeal tendencies
will have refined emotions as well, while he who possesses gross
corporeal tendencies will have gross, or sometimes corrupt, emo-
tions.
Generally, emotions are refined by intellect, as the verse
states:" "According to one's intellect will a person be praised."
A person's emotional conduct, whether coarse or refined, good
19. Ein Yaakou, Berachos 63a.
20. Mishlei 124; Tanya, p. 19.
or evil, generally reflects his intellect. We observe that a chld,
since his intellect is not yet developed, desires petty things,
while an adult, whose intellect is more fully developed, desires
more useful things. So too concerning different adults - the
more intellectually developed the person, the more refined are
his emotional traits.
Intellect is thus the light that illuminates the [path of the]
emotions. Intellect causes a person to realize what is a good trait
- something that should be developed - and how to acquire
it. Intellect also calls attention to evil traits, and informs the
individual that they must be e h i n a t e d . Thus, intellect not only
instructs a person in how to rid himself of evil traits, but also
teaches how a good trait may be substituted in its place.
Essentially, man desires to possess good emotional and char-
acter traits and not evil ones. He despises falsehood, conceit,
jealousy, evil gossip, slander and the like. Nevertheless, various
things can have a strong negative effect on him, such as gross
natural tendencies or an evil environment. These strengthen
man's evil traits and diminish his desire for good ones.
Intellect is therefore termed light,2: for it illuminates the
emotions. This is the spiritual service of exile and redemption:
the animal soul is exile, constricting the G-dly soul as it does.
When the G-dly soul succeeds in refining it, redemption is
achieved.
In summary: In terns of man's spiritual service, all exiles are
called Mitzrayim, which means constriction. The yetzer hora is
nourished by the anzmal soul and the yetzer tov by the G-dly soul.
When the G-dly soul exphins a matter of divine intellect to the ani-
mal soul, the latter gathers up strength in order to degrade the
comprehension of the matter, so that it becomes like a thief whose
beliefs may be sound, but do not affect his actions. Emotional traits
reflect a person's natural tendencies. Intellect illuminates the emo-

-
tions, providing instruction on how to eradicate evil traits and acquire
good ones.
 m y "1y i n 7 1 ~ y j ii f ~ a 5P ~ KY'
K
"Man goes out to his work, to his labor
[which should be done] until evening."l

he [Alter] Rebbe, of blessed memory, says in the Baal Shem

T Tou's name that every soul sent into t h s world by G-d has a
mission. This mission must be accomplished, for G-d has de-
creed that it be the soul's labor [while upon tlus earth].
The Baal Shem Tov interprets2the verse: "Man goes out to
his work ..." as a reference to the soul's mission, which is consid-
ered its work, for it was for the purpose of accomplishing this
mission that the soul was sent to this world. Every person must
know [says the Baal Shem Tw,] that "his labor [should be done]
by evening," i.e. that the task must be completed before it is too
late.
The day is divided into three portions: morning, afternoon
and evening. Man's life, too, is divided into three segments. The
Torah tells us3 that man was granted a limited time on this
earth. Just as someone who undertakes to complete a task
within a given time knows that time will eventually run out, so
too must man know that his life span is limited.
Man's years are divided into morning, afternoon and even-
ing. Man's youthful years are his early morning, when his sun
first rises. The middle years are the afternoon of one's life. Soon
the sun will begin sinking westward, as it draws close to sunset.
The latter years of a man's life are his evening. The person
grows weaker, and begins to fade.
Concerning our years upon this earth, the Baal Shem Tou
says that "man must go out to his work - the work for which
G-d dispatched his soul. He must perform the required Torah

1. TehiUim 104:23.
2 . Likkutei Sichos, Vol. XIV, p. 176.
3. [Note in original] Iyov 7: 1.
and mitzvos before it grows dark. The best time for the labor to
be performed with heartfelt desire and good character traits is
during the morning and afternoon - during the early and mid-
dle years. During this time a person is best able to work on and
refine himself both with regard to becoming truly G-d-fearing as
well as developing fine character traits. When a person does so,
then the life he lives during his evening years will also be very
fine.
The person who spent his morning and afternoon years in
the study of Torah, the fulfillment of mitzvos and the acquisition
of fine character traits will in h s later years derive pleasure from
praying with a quorum and listening to a homiletic passage. He
will delight in his ability to perform mitzvos and display a good
character. Thus he will find joy in living a thoroughly Jewish
lifestyle. He will take delight not only from his own study of
Torah, performance of mitzvos and acquisition of good character
traits, [but will also delight in helping create a positive Jewish
environment for others].
In the depths of his heart, every Jew is devoted to Torah,
mitrvos and good character traits. It is only that various worldly
matters dim this heartfelt devotion. Therefore the Rambam
rules4 with regard to [a husband who refuses to grant his wife] a
divorce that "he is to be forced until he says 'I desire to do so."'
[A divorce must be given from one's free will. What is accom-
plished by forcing a person to say, "I desire to do so"? The logic
is as follows:]
Every Jew desires to do whatever the Torah obhgates h m to
do. He may therefore be "forced" to do so by having removed
from him those corporeal t h g s which hinder the revelation of
his inner devotion to Torah and mitzvos. [His true desire will
then shine forth, and with regard to a divorce, for example, he
will willingly issue a get].
All the corporeal and worldly hindrances to Torah and mitr-
vos arise in a Jew's youth and middle years. The education and

4. [Footnote in original] H~lchosGeirushin 2[:20].

training of one's youth and the environment of one's middle
years have a profound impact upon an individual. When one
has a proper Jewish education, wherein the teacher implants a
belief in G-d and a love of His Torah and mitzvos, and when one
spends his middle years in a G-d-fearing environment, then the
desire for Torah, mitzvos and good character traits become
manifest. However, when one's education is not according to
the Shulchan Aruch, the Jewish Code of Law, and awareness of
the Torah's sanctity and respect for mitzvos is lacking, a person
is drawn to a non-religious environment.
However, as one becomes older one generally becomes bet-
ter. The vast majority of those who had a proper Jewish
education and lived a wholesome lifestyle in their early years
take great joy in establishing and promulgating a truly Jewish
environment later in life.
In summary: Every soul sent by G-d into this world has a spe-
cific mission. Each man must accomplish his mission before it is too
late. Man's limited life is div&d into early morning, day and even-
ing. Virtuous morning and afternoon years assure a fine evening.

n
The Alter Rebbe states in his Chassidic discourses that
every Jew possesses the ability to flourish in hls service of G-d.
The Baal Shem Tov says5every Jew - even the most simple -
can and should serve G-d, and the Alter Rebbe in his Chassidic
discourses explains how: through the study of Torah,
performance of mitzvos and the acquisition of fine character
traits. By devoting oneself to the service of G-d with whole-
hearted ingenuousness, even a simple person can attain an
extremely high spiritual state; internal devotion is more impor-
tant than great Torah knowledge.
Such wholehearted devotion is possible for each and every
Jew, from the most simple to the greatest of the great, for it
stems from the soul, and all souls are "one of a kind, all having

5 . Sefer HaMaamarim 5708, p. 292; Likkutei Sichos, ibd.

one Father," as the Alter Rebbe puts it.6 Since this potential is
found among all Jews, it has only to be revealed. When one
studies Torah, observes a mitzvah, or performs an act of loving-
kindness, it should be done with wholeheartedness and simple
devotion.
The Alter Rebbe teaches how all of us, no matter how great
or small in our knowledge of Torah, can demonstrate a soulful,
wholehearted devotion to Torah. It is analogous, he says, to
learning a craft.
In order for any craft to be mastered, it matters not whether
it be the craft of creating vessels from wood or metal, or the art
of calligraphy or drawing, an apprenticeship tnust first be served
under the tutelage of an accomplished craftsman. The crafts-
man's instructions must be followed to the letter, without
question.
No matter what the craft, the labor is most difficult at the
outset, even for one who displays a natural talent. It is especially
hard for an individual who must "train his hands" to do the
work. Mastery is only achieved after a great investment of time
and effort.
Nevertheless, once a person has learned his craft, not only
does the work become less difficult, but he also comes to derive
pleasure from it. This satisfaction unites him with his labor. In-
stead of the difficulties encountered while first mastering the
craft, when sometimes he may have felt bitter about the tre-
mendous amount of toil required, he now delights in it.
The same is true with regard to the service of G-d. The first
thing one must do is learn the "craft" of serving G-d, in a similar
manner to the one who learns a mundane craft.
The first step is to accept upon oneself the Heavenly Yoke?
of Torah, mitzvos and fine character traits. Accepting the Heav-
enly Yoke means that whether or not a person finds pleasure in
a matter has no bearing on whether or not he pursues it. It is
also necessary that one not be fazed by the fact that service may

6. [Footnote in original] 'Thnyu, ch. 32

7. Ibid.,p. 11 1.
prove difficult. He that serves G-d with acceptance of the
Heavenly Yoke knows that such service is not a question of do-
ing what he should do, but what he must do.
Thus, accepting the Heavenly Yoke is of primary impor-
tance in serving G-d, and the beginning of one's daily labor
must be permeated with thls acceptance. The first thing one
must do is join in congregational prayer. He must then strive to
spend the rest of each day in harmony with the Torah, without
having to seek reasons. That which is stated in the Torah,
whether it relates to man's relationship with G-d or with his
fellow man, should be performed by every Jew as part of his or
her acceptance of the Heavenly Yoke.
Through accepting the Heavenly Yoke - the foundation of
which is an ingenuous devotion to Torah, mitzvos and good
traits of character - a person rises ever higher in his G-dly
service. Ultimately, this service, rather than being difficult, be-
comes a person's joy and delight.
This is how the Alter Rebbe interpretsa the verse: "Man
goes out to his work." When a Jew begins or "goes out" to his
service of G-d ("h work") with acceptance of the Heavenly
Yoke, he then merits that "his labor" will last "until Orev" [the
Hebrew word for evening]. Orev may also be translated as
sweetness, so that the verse can be taken to mean that his
service of G-d will become sweet to him.
In summary: Through wholehearted and simple devotion to Torah,
mitzvos and fine character traits (the potential for w k h is found in
every Jew) it is possible for aU of us to rise ever higher in our Divine
service. T h is because the u2arnate seroice results when the &a of
devotion [to G-dl is translated into actual deeds. He who learns a craft
must follow the dictates of h teacher without seeking a reason. The
course of study is long and arduous, but when mastered, the work
brings great pleasure. So too with regard to the serwice of G-d. Through
his "work," man comes to realize the sweetness of his labor.

8. Likkutei Sichos. ibid.

 qo3i 231 ~ B ~ TK ~D Bm i n 3 air,
''Better' for me the Torah of Your
mouth than thousands [of pieces]
of gold and ~ilver."~

D avid HaMekch (King David) hereby indicates that although

gold and silver may be used to perform the mitzvah of tzeda-
kah (which, when performed properly, is highly valued by G-d),
Torah is better still.
Avraham is praised by G-d for his plulanthropy, as the verse
states:' "I love him, for I know that he will command his chil-
dren and his household, who will go on living after him, that
they [too] follow in the G-dly path of the mitzvah of tzedakah
and justice."
Tzedakah and justice are two different concepts. The senti-
ment underlying tzedakah is mercy, whlle justice is by strictness
- acting in a beneficent manner only after exhaustive investi-
gation [into the worthmess of the recipient]. Thus tzedakah and
justice differ not only in their underlying philosophy, but also in
their approach to an act of loving-kindness.
The concept of tzedakah involves acting mercifully towards
another both spiritually and materially, while justice is realized
by first thoroughly investigating the other's financial or spiritual
status in order to ascertain whether he is truly needy and worthy
of assistance. If such investigation leads to the conclusion that
the potential recipient is unworthy, justice would dictate that he
not receive the requested assistance. Even when the person is
deemed worthy of assistance, it will be rendered in a cold and
calculated manner.

1 . [Footnote in original] See Chassulac Discourses, Vol. 1, p. 147.

2. Tehillim ll9:72.
3. Bereishis 18:19.
 So we see that qedakah and justice differ in three aspects:
First, tzedakah is merciful and justice is strict. Second, tzedakah
entails always helping the other person to a greater or lesser de-
gree; it is unthinkable that the needy person leave empty-
handed. With regard to justice, however, it is possible that the
supplicant will not be helped at all. And third, tzedakah provides
aid in a loving and warm manner, while justice assists in a cold
and calculated fashion.
We must therefore understand what the Torah means when
it says that the "path of G-d" involves both tzedakah and justice.
As we have just explained, tzedakah and justice are entirely dif-
ferent. Yet the G-dly path combines the two. How can this be?
Chassidus explains4 that the commingling of tzedakah and
justice was the spiritual path of Avraham. Avraham gave5 un-
stintingly of his money, his body and his soul. He gave away
everything he possessed, and even more than he possessed.
There were times when Avraham was not too well off, and in
order to give tzedakah he had to borrow money [in the midst of a
journey].-when he returned to the place [and encountered the
person who lent him the money] he would repay the loan.6
Avraham's philanthropy distinguished itself in two ways: a)
he gave everything away to others, leaving little for himself.
This then is the meaning of justice - Avraham made the most
careful investigation of his own needs, so that for himself and
his family he should take as little as possible, and gave the rest
for tzedakah. This indeed is the "G-dly path" -giving the tzeda-
kah that results from judging one's own needs with intense
scrutiny. b) The second distinguishing aspect of Avraham's
tzedakah was that when he did not have anyone to whom to give
tzedakah, he was greatly pained.
Avraham implanted this comminglmg of tzedakah and jus-
tice, "the G-dly path," into his children and household. So
much so that for the "seed of Avraham" (the Jewish people),

4 . Torah Or, Beshallach, p. 63b.

5. Orchos Tzaddikim, Shaar 1 7 .
6 . Bereishis Rabbah 4 1:3; Rashi, Bereishis 13:3.
mercifulness and 1oving.kindness are inborn trait^.^ Dovid
HaMelech says of this? "Justice and tzedakah have You made
[i.e. implanted] in Yaakov." When G-d blesses a Jew with
wealth, that Jew is roused by a desire to give tzedakah, and he
judges hunself: "Why am I more worthy than others, that I
should receive an abundance of good while others do not?"This
judgment leads him to give tzedakah in an unstinting manner.
Thus tzedakah is looked upon Above with great favor. Nev-
ertheless, the verse states: "Better for me the Torah of Your
mouth than thousands [of pieces] of gold and silver" [with
which the person would have been able to perform tzedakah].
In summary: There are three difierences between tzedakah and
justice; a) tzedakah is mercifd, while justice is probing, b) tzedakah
always entails offering help, while justice @m&rs whether assistance
should be rendered, c) tzedakah is done in a loving manner, while
the assistance ofjustice is cokl. "The G-dly path" is a commingling of
tzedakah and justice. How is it possible for tzedakah and justice to
commingle? The answer was demonstrated by Avrahum, who a)
judged himself, taking for himself as little as possible and giving the
rest away for tzedakah, and b) was pained when an opportunity to
give tzedakah dd not present itself Thrs manner of giving tzedakah
is an inborn trait within every Jew,inherited from Avraham.

This matter must be understood in greater depth. Why

should the study of Torah be better than giving "thousands of
pieces of gold and silver" for tzedakah, which is important
Above? While it is true that tzedukah is a particular mitzvah
while Torah encompasses all the mitzvos, the greatness of Torah
lies not only in knowing it, but in that it leads to the perform-
ance of mitzvos.
The Midrash9 says Moshe told the Jewish people that G-d
gave us the Torah in order that we observe its laws. Should we

7. Yevamos 79a.
8. Tehillim 99:4.
9. [Note in original] Shemos Rabbah 30:19.
not do so, G-d would take the Torah away from us, for the
whole purpose of His giving it was the laws contained therein.
The Gemaralo also says that the greatness of study lies in that it
leads to the performance of mitzvos. This being so, why is the
Torah "better for me... than thousands of [pieces ofl gold and
silver"? We must also understand why the verse mentions gold
before silver;l' generally an item of lesser value is listed first.
Also in need of an explanation12 is the great heavenly tu-
mult that occurred at the time the Torah was given. The whole
world was trembling, and as Rashi relates,l3 when the Nations
felt the extraordinary commotion, they asked the sorcerer Bilam
for the cause. He told them that G-d, the Creator of the uni-
verse, was giving His Torah to the Children of Avraham,
Yitzchok and Yaakov, whom He had chosen as His people.
Since the Ten Commandments contain many simple laws,
such as treating one's parents properly, not to swear falsely, not
to steal, etc., why was there such a commotion when the Torah
was given?
Chassidus explains this in a philosophical manner, first ex-
plaining the Divine intent in sending a soul into this material
world. While in heaven, the soul is filled with the loftiest degree
of love and fear of G-d. The prophet Eliyahu refers to his soul's
feelings towards G-dliness prior to its descent when he recalls14
"the living G-d, the L-rd of Israel, before whom I stood."
Before the soul descends into this corporeal world, it stands
before G-d with heavenly devotion and awe. The Zohar statesi5
that each and every soul, prior to its descent, occupies the high-
est levels of the world of Atzilus. Although the part of the soul
which is sent into this world is only a g h m e r of its essence

10. [Note in original Me& 27a.

11. Sefer HaMMmarim Kunneisim, Vol. 11, p. 754.
12. Likkutei Torah, Bamidbar, p. 1%.
13. [Note in original] Tehillim 29: 11.
14. [Note in original] I Melachim 17-1.
15. 111, p. 29b, 104b.
(which remains above), this glimmer remains united with that
essence.
G-d places the soul in a corporeal body in which are found
not only gross material desires, but also the evil inclination. The
evil inclination derives its sustenance from the animal and natu-
ral soul. By doing so, it coarsens the intelligent soul, causing it
to be unable to comprehend G-dly wisdom. When the G-dly
soul strains itself to explain matters of G-dliness to the intelli-
gent soul, it is impeded by the animal soul's natural inclinations,
which serve to dim the illumination of the intelligent soul.
The G-dly soul tries mightily to get the intelligent soul to
understand that man should love and be in awe of G-d. It also
endeavors to explain the manner in which G-d created the
world ex nihilo. Though this is comprehended by the intelligent
soul, its understanding is coarsened by the animal soul. Even
when its (blighted) understanding leads to some degree of love
and awe, it cannot be compared to the soul's relationship to G-d
while in the "treasure house of souls" prior to its descent into
material life.
Why then does G-d cause a soul to leave its magnificent
spiritual existence and descend into a gross corporeal world?
What is His purpose?
To answer this question, the verse states: "Better for me the
Torah of Your mouth than thousands [of pieces] of gold and
silver." Gold16 refers to fear of G-d, while silver refers to love of
Him.17 "Thousands of gold and silver" alludes to that [tremen-
dous love and fear] to which the soul has become accustomed in
heaven. Thus the verse is teaching that the Torah studied by
the soul in this material world is better than the love and awe it
possessed while in heaven, for through the performance of
Torah and mitzvos, man fulfills the Divine intent of creation.
In summary: Although tzedakah is an individual command and
the Torah encompasses all the mitzvos, the greatness of Torah lies in

16. Torah Or, Vayeisheu, p. 26b.

17. The Hebrew word of silver is kesef which also means longing, while gold
comes from an area which is mystically indicative of fear and awe.
that it leads to the perfomnce of mitzvos. w h y then is "the Torah
of Your mouth" better than "gold and silver"? Why is gold mentioned
before silver? Why was there such a commotion when the Torah was
given? The h e and awe of a soul in heaven, p w to its descent into
the body, is described. The I3vin.e intent of creation is for man to
refine the world through his good conduct. The service of gold (fear
and awe) precedes that of silver (love).
 -W I ~ W K Ipbnq 0-11 n9wuy
711~
"Amalek is the first among nations
[in its hatred of Jews], and in the
end he shall be destroyed."'

T he foremost enemy of the Jewish people is the nation of

Amalek. Concerning all [other] nations the prophet says:
"For then (when the Righteous Redeemer comes) I will cause
them all to speak a clear and plain language, so that they all call
G-d's name and serve Him."z When Moshch comes, all the
other nations will be - to some extent - purified. Amalek,
however, cannot be purified [in the manner of other nations].
He must be destroyed, erased and wiped out, and t h is its puri-
fication.
We must understand the difference between Amalek and
other Jew-hatingnations, such that the rest, no matter how evil,
will eventually be purified and gain the merit to mention G-d's
name and serve Him, while Amalek must be obliterated. Also,
what is meant by the statement that Amalek is first among the
nations?
This will be understood by drawing an analogy to man's in-
born inclinations. The verse says3 "And G-d fashioned
[vayeetzer] man." The word vayeetzer is written [here] with two
yuds. Our Sages sap that this means that man was created with
two inclinations, the yetzer t w and the yetzer hora, the inclina-
tion for good and the inclination for evil.5 The yetzer tov is

1 . Bamldbar 24:20.
2. [Note in original] Tzephrmiah 3:9.
3. [Note in original] Bereishu 2:7.
4. Targum Yonason ben U ~ e lBereishis
, 2:7; Zohar, VoI. 111, p. 46b.
5. The word yitzar may also be interpreted to mean yetzer, or inclination. Since
unyeetzer is written here with two yud letters, it indicates that reference is
being made to two y i t M , two inclinations, i.e. the yetzer tou and the yetzer
hora.
known as the G-dly soul, while the yeteer hora is known as the
animal soul.
The difference between man and animal lies in the nature
of, and the relationship between, their respective intellect and
emotions. Animals' emotions are instinctive, whereas man's are
a result of his intellect. Inborn intellect, however, is found only
in man. Animals too possess some measure of intelligence, but it
is not inborn - it is merely acquired. As the prophet Yeshayahu
says:6"The ox knows his owner and the donkey knows his mas-
ter's feeding trough," i.e. an animal's intellect is merely learned,
while man possesses intellect at birth.
Thus, man and animal both possess intellect and emotion.
The difference is that man's inteilect is inborn and his emotions
follow the intellect's dictates, while animals have inborn emo-
tions and their intellect is acquired.
This is why vayeetzer is written with two yuds, for man pos-
sesses two yitzrin, two inclinations. The yetzer toe, and the yetzer
hora are both alluded to by the letter yud [numerically equiva-
lent to 101, for each soul has three intellectual and seven
emotional faculties.' The G-dly soul is intellect, and the yetzer
tov refers to the emotions which emanate from it. The animal
soul is the intellect that illuminates the yetzer b r a , i.e. tl-ie
seven emotional attributes that stem from the intellect of the
animal.
The G-dly soul is G-dly intellect, and the yetzer too is the
emotional formation which comes as a result of comprehending
G-dly matters, The animal soul is mainly emotive - a "heart
that desires, "whatever the eyes see it desires."s It does so in an
animalistic manner, never having enough. There are hedonists
who are so devoted to their lustful desires that even when they
know beyond a shadow of a doubt that their desires are self-
destructive, they are unable to contain them. This is because
their intellect does not affect their emotions. O n the contrary,

6. [Note in original] Yeshayahu 1:3.

7. Tanya, pgs. 13,19.
8. Baidbar Rabbah 10:2; Rash, Banidbar 15:39
the intellect of the animal soul serves only as a vehicle to the
fulfillment of the person's desires. It does so by whispering of the
delight and pleasure to be obtained in fulfilling one's desires. It
also sharpens the perception of physical matters in order to
heighten the desire to indulge in them. It causes a person to lust
after wealth, for example, and comes up with all sorts of ingen-
ious rationalizations for evil conduct toward others.
Thus the intellect of the animal soul not only provides the
yetzer b r a with sustenance by finding various means through
which it is able to obtains its desires, but also protects [it from
attacks of conscience] by justdymg all its underhanded actions.
In summary: Amalek is the foremost of all the anti-Semitic na-
tions, and in the end shuU be destroyed. Why then, when Moshiach
comes, will aU the sinful nations be purified while Amalek must be
obliterated? G-d provded man with both a G-dly and an animal
soul. The G-dly soul sustains the yetzer tov and the animal soul
provides the yetzer hora with sustenance. It also justijies its under-
handed actions.

The creation of man differs from that of animals in that his

creation is described with the word vayeetzer (with two yuds),
while that of the animals is described with the word vayetzer
(with one yud).9 Man's creation involved two yuds because he
has both a G-dly and an animal soul. Each possesses 10 faculties,
three of which are intellectual and seven of which are emo-
tional.
Although intellect and emotion exist in both the apimal
and the G-dly soul, the essence of these qualities in the former
is quite different than in the latter.
The glaring differences between the faculties of the G-dly
and animal souls help us ponder their essence and understand
their manifestations. When we do so, various logical and ob-
servable phenomena lead us to conclude that the G-dly soul is
prirnady intellectual. The emotions of the yetzer toor enable the
intellect of the G-dly soul to spring to life.
The animal soul, however, is primarily emotional. Conse-
quently, the "intellect" of the yetzer hora is emotionally based.
The general difference between intellect which is essentially
intellectual and intellect which is rooted in the emotions is that
"intellectual intellect" tends to be serious and profound (the
internal aspect of intellect), while emotionally-based intellect
tends towards the superficial (the external aspect of intellect).
We observe an interesting manifestation of this difference
when considering the creation of the world. G-d truly brought
about "something from nothing," as in the saying:1° "He caused
that which was not, to be." But the definition of "being" and
"non being'' depends largely on the nature of the intellect in-
volved.
Being and non-being are inherently antithetical. Yet for
G-d, non-being contains being, and that which humans term
"being" for Him possesses non-being. However, [from man's
perspective in the untrinsically limited language of man,] the
non-being of being and the being of non-being are entirely
dissimilar.
Herein lies the difference between the comprehension of
the G-dly and animal souls. The animal soul's comprehension is
[limited to] the understanding of creation - how G-d fash-
ioned the world and all it contains. It delves only into that
aspect of the world which humans consider "being," considering
the nature of each creature and its physical needs, as well as its
manner of conduct. Thus, the animal soul's understanding is
limited to created beings.
The G-dly soul, however, ponders the very foundation of
every created being, how in essence its being is truly non-being.
This is because the universe does not exist on its own, but is
entirely dependent on the True Being which creates and vivifies
it.

10. Sefer Yetzirah 2:6.

 The difference in their style of conceptualization demon-
strates how radically different these two souls are. The G-dly
soul ponders G-dly being, while the animal soul ponders created
beings. This not only reveals how different from each other
these souls are in their essence, but teaches us how each soul
manifests its powers.
The G-dly soul's reflection upon the true existence of G-d
(who creates and animates all created beings) inevitably results
in a refinement of the emotional attributes of the yetzer tov,
causing it to fervently desire G-dliness, Torah and rnitzvos. The
animal soul, however, considers the created beings themselves a
valid form of existence, which results in a general coarsening of
the yetzer bra's emotional traits, causing it to lust for material
wealth and physical pleasure.
Still and all, it is possible for the yetzer too, with the intellect
of the G-dly soul, to prevail upon the yetzer b r a , and it is even
possible that over a period of years, the G-dly soul will conquer
the intellect of the animal soul, and enable it to comprehend
G-dly matters.
When reference is made to the refinement of the sinful na-
tions, it alludes to the emotions of the yetzer b r a contained
within man. Arnalek, however, is ddferent from the rest of the
nations. Amalek refers to insolent and impudent individuals11
who [totally] oppose Torah and mitzvos.
We observe that certain people sin out of a lustful desire for
pleasure. Others, however, sin with insolence [sinning for sin's
sake], and scoff at G-dliness, Torah and mitzvos. These people
are termed Amalek. They [the traits of impudence and inso-
lence] can only be rectified by being destroyed.
In summary: Although intellect and emotions exist in both the
G-dly and animal souls, their manifestation in each is profoundly
different, enabling us to glimpse their essential distinction. The term
"being" and "non-being" have quite a different meaning to G-d than
they do to created beings. The intellect of the animal soul is absorbed

11. Sefer HaMaamarim 5665, p. 213; Likkutei Sichos, Vol. XXI, p. 193.
in created beings, coarsens the emotions of the yetzer hora, and leads
to sinful actions and desires. The intellect of the G-dly soul ponders
G-dly being, refines the emotions of the yetzer tov, and leads to
service of G-d.
 i l n g i n nK il~ii 115 ~ ~na; *;r
;1u9~;r r 1131
"G-d, remember what has
happened to us; observe and
behold our shame."'

T he prophet Yirmeyahu, while admonishing the Jewish peo-

ple and bewailing our travails in exile, turns to G-d in the
name of all Jews and says: "G-d, remember cll>t) what has hap-
pened to us; observe and behold our shame."
The Zohar* quotes R. Yossi as saying that G-d responds to
Jews who utter this cry by ~aying:~ "My nation, remember the
[nefarious] plan which Balak the king of Moav sought to im-
plement against you, and the response he received from Billam,
son of Be'or [that all hu scheming would come to naught, for
G-d loves the Jewish people] ."
This means to say that G-d responds to the heartrending cry
of Jews in exile by telling us: "If only you, My Jewish people,
would fulfill [the verse]: 'My nation, remember the plan which
Balak the lung of Moav sought to implement against you, and
the response he received from Billam, son of Be'or,' it would
then be unnecessary for you to lament and say, 'G-d, remember
what has happened to us."'
The Zohar explains it thus: "Jews, remember that as long as
you were united with G-d, He protected you like a father united
with his son, who protects and shields him." However, when we
distance ourselves from G-d, Torah and mitzvos, then we are -
Heaven forbid - severely punished, and bemoan our fate by
Iamenting "G-d, remember what has happened to us; observe
and behold our shame."

1. Eichah 51.
2. [Note in original] 111, p. 112a-b.
3. Michah 65.
386 / SEFER
HAMMARIM -YIDDISH

When the Alter Rebbe, author of the Tanya and Shulchan

Aruch, returned from his first trip to Mezritch, [where his mas-
ter the Mezritchr Maggid lived], he brought back many Torah
teachmgs. Among them were two different interpretations of
the verse:, "G-d, remember what has happened to us; observe
and behold our shame." These interpretations were taught by
the Baal Shem TOVon two separate occasions. Both times, the
Besht prefaced his teachings with the same remarks.
In IS introduction, the Baal Shem Tov commented on the
physical sanctity of all Jews, male or female. The love G-d has
for every Jew, said the Baal Shem Tov, extends not only to the
Jew's soul but also to his body. Ged loves all who were born
Jewish; the greatest Torah scholar and the simplest Jew are
loved equally.
The Baal Shem Tw elaborated on the philosophical princi-
ple that G-d loves the essence of Jews and Judaism. "Torah
genius" and "simple person" describe an individual's knowledge.
"Knowledgeable" and "ignorant" relate to the revealed soul
powers, on which level differences do exist between Jews. With
regard to their essential quality, however, all Jews are the same.
The reason for our equality lies in the fact that all Jews are
rooted in the Divine Name of 45 letters - Mah [the Hebrew
letters tm) mem and hi, whose numerical equivalent is 451,
which is of Atzilus, as stated in [Tikkzmei Zohar in] the discourse
[beginning with the words] Posach Eliyahu,4 that "The Divine
Name of 45 letters -Mah - is the path of Atziltcr."
Using various proofs5 from [the mitzvos ofl family purity, cir-
cumcision and the injunction to save endangered lives, the Baal
S h m Tov proved that all Jews are equally loved by G-d.
The Baal Shem Too, gave this introduction at a gathering of
Torah scholars engaged in debating Torah novella. He noticed
that these scholars were filled with self-pride on account of their
novel interpretations.

4. Siddur TehiUat Hashem, p. 125.

5. See Likkutei Sichos, Vol. XVII, p. 473 for explanation why these examples
were given.
 After giving this introduction, the Baal Shem Tov went on
to say: "G-d, remember what [in Hebrew, mah] has happened to
us; observe and behold our shame," interpreting the verse thus:
"G-d, remember what has happened to the Mah [The Divine
name Mah of Atrilus] of our souls. Observe and enable us to be-
hold our shame."
On another occasion, in a small town inhabited by simple
Jews known for self-sacrifice in their efforts to ransom captives,
the Baal Shem Tar taught: "G-dl remember what -mah - has
happened to us. Remember what came about as a result of [the
fact that within these simple Jews was found] the Mah of their
souls. G-d, observe how they (17na)~ risk their lives because of
their love of fellow Jews."
In summary: When there is dedication to Torah and mitzvos,
and a recollection of hau G-d saved us from Balak and Bilam, then
there is no need for Jews to utter the lament: "G-d, remember what
has happened to us; observe and behold our shame."

In his introductory remarks to the verse, "G-d, remember

what has happened to us ...," the Baal Shem Tov proclaimed the
great love G-d has for every Jewish body, born according to the
laws of the holy Torah and which receives a Torah-true educa-
tion. Such a body is fit to be a vessel for the soul, which is a
"part of G-d Above." The holiness of the soul is such that it is
termed "mah," implying complete devotion to G-dliness.
Regarding his brother Aharon, Moshe says:' "and Aharon,
what - mah - is he, that you complain about him?" Aharon
was [so holy that he was] a mah, [totally nullified and devoted
to G-d.] In effect, Moshe said: "How can you possibly compare
yourselves to Aharon and find fault with him?"

6 . The Hebrew word for Tina is related to ~ D T I - shame, which is used in the
verse quoted by the Baal Shem Tow.
7. Barnidbar 16:11.
 Aharon, the priest, was selflessly dedicated to fostering good
character traits. Our Sages8 inform us that he had no equal
when it came to pursuing peace in a selfkacrificing manner. He
devoted himself to the fostering of unity and peace among the
Jewish people.
Concerning himself as well as his brother, Moshe says:9 "and
what - rnah - are we," i.e., Aharon and Moshe were so nulli-
fied [before G-d] that they were both on the level of mah.
Moshe displayed total self-sacrifice on behalf of Torah, Jews and
Judaism.
The Jewish soul, with its 6-dly self-sacrifice for Torah and
Judaism, is termed mah. This rnah is found among all Jews
equally, from the greatest Torah scholar to the simplest person.
All spiritual service which involves the study of Torah, the per-
formance of mitzvos or the doing of good deeds serves to fortify
and reveal mah. [In turn,] rnah illuminates the Jew's physical
body, so that: "Man's wisdom - acquired through Torah, mitz-
vos and the service of good deeds - illuminates his face."iO
Conversely, a lack of such service results in a concealing of the
soul's mah.
This then is the thrust of the two interpretations offered by
the Baal Shem Tov on the verse, "G-d, remember what has hap-
pened to us ...."
When the Torah scholars congregated [and spoke words of
Torah], it was to be expected that the novella they produced
would cause the rnah of their souls to illuminate not only their
faces, but also the world. However, the haughtiness and conceit
which their novella produced in them prevented this from hap-
pening.
Our Sages relate that one of the greatest Torah scholars -
so great that other scholars were likened to "grass of the field"':

8. Pirkei Avos 1:12.

9. Shemos 16:7-8.
10. Koheles 8:l.
11. Sanhedrin 102a.
compared to him -was plagued with conceit. This conceit, say
our Sages, caused him to be "driven out of the world."l2
This is the meaning of the Bad Shem Tow's first interpreta-
tion of the verse, "G-d, remember what - mah - has
happened to us," namely, that the mah of the soul failed to illu-
minate these scholars and that they, in turn, failed to illuminate
others.
Moreover, not only did their Torah novella fail to illuminate
[and cause] greater scrupulousness and beautification in the
performance of mitzvos, fear of G-d, and good conduct, but they
also remained blind to their own faults. Thts is as our Sages
say:13 "All plagues are observable, except for one's own." Not
only are one's own faults glossed over, but they are not even
noticed. Self-love and self-esteem cause an individual to "make
kosher" and "purify" all "plagues."
We often hear of people who, though great Torah scholars,
are so filled with conceit that they foolishly seek to justify their
inappropriate actions. Their conduct is so ludicrous that it
would be disgraceful for even the most dimwitted individual.
While extremely severe in their treatment of others, making
much of their faults regarding Torah study and character traits,
these people remain blind to their own failings.
Indeed, the smallest fault of a student of Torah in general,
and of a great Torah scholar in particular, is much worse than
the greatest fault found in an ordinary person.14By way of illus-
tration: a [small] stain on a satin garment is more damaging
than a [large] stain on a coarse garment.
Truly, the most minor shortcoming of a Torah student in
general, and of a great Torah scholar in particular,l5 is not only
damaging to the person himself, but also damages others. Such a
person would fall into the category - G-d forbid -of "one who
causes the populace to sin." This is because Torah students, and

12. Ibid., 101b.

13. Negalim 2:5; Me'iri, Avos 1:7; Likkutei Sichos, Vol. XVIII, p. 25, note 13.
14. Likkutei Tmah,Balak, p. 74b.
15. Yoma 86a.
especially Torah scholars, bear great responsibility not only for
their own conduct, but also for the conduct of those around
them, inasmuch as the masses are to learn from their leaders.
This then is what the Baal Shem Tov teaches: "Observe, and
enable tls to see our shame." Break through our blindness. We
will then be able to observe the shame that these [egotistical]
faults cause in those who do not occupy themselves in develop-
ing a fear of G-d and good emotional attributes by conducting
themselves in the path of Chassidus.
Expounding a second time on the verse, "G-dl remember
what -mah - has happened to us..." the Baal Shem TOVnotes
the flourishing of mah in the souls of the most simple folk, which
results from their self-sacrifice for love of their fellow Jews.
During a particular Torah discourse, the Baal Shem Too tells [his
disciples,] "the holy assembly," that through the spiritual service
of loving one's fellow Jew, a person merits a greater degree of
revelation of the soul's rnuh than is earned through the most
profound intellectual service of G-d.
The Baal Shem Tov then took "the holy assembly" to a
small, impoverished Jewish village, where the poor inhabitants
had given away all their earthly possessions in order to redeem a
passerby who was being held for ransom. They did so without
the slightest idea who that person was; it sufficed that redeem-
ing this captive was in accordance with the good trait of love of
a fellow Jew.
In summary: Only a physical body that is kosher according to
Torah is a fit receptacle for the soul's mah - ')art of G-d Above."
Mah implies a nullijication before and devotion to G-dliness, Torah
and Judaism. The worm of conceit robs Torah giants of the illumina-
tion of their thoughts. Their self-he causes them to be blind to thew
oevn faults. The most minor failing of a Torah student is grave, since
the student is also responsible [for the conduct of those around him].
The Baal Shem Tov shows "the holy assembly" the illumination of
the soul's mah which is found zn simple folk, who ment it through
their self-sacrificefor h e of a fellow Jew.
 h w ~ la5
n 1 ~ lniin
1 9~1ix521 oi5w
"Those who love Your Torah enjoy
abundant [peace and] joy, and
there is no stumbling for them."'

W e must understand what the verse means when it says

that those who love Torah enjoy abundant joy. Further-
more, what does the verse imply when it assures those who love
the Torah that they will not stumble?
Love and Torah-wisdom are entirely different. Wisdom
stems from the intellect, which is found in the mind, while love
is an emotion, and the seat of emotions is in the heart. We must
therefore understand why the verse states that abundant joy is
enjoyed by those who h e the Torah. It would seem more ap-
propriate to say that this abundant joy is enjoyed by those who
study Torah.
Furthermore, the merit of loving Torah is so great that those
who do so are told they will not stumble. This means that those
who love Torah possess a quality lacking in those who study it,
for Torah students may stumble.
Thus, those who study Torah and those who love it repre-
sent two kinds of people. Notwithstanding the greatness of
those knowledgeable in Torah, which is only attained through
assiduous study, nonetheless they may stumble. However, those
who h e the Torah are blessed not only with great joy, they are
also assured that they will never stumble.
To more clearly understand the matter: The verse states:l
"Better a dry crust of bread consumed in peace than a house full
of delicacies and strife." This is also true in a spiritual sense. It is
better to have less [i.e., to serve G-d with limited comprehen-
sion,] but do it seriously [and wholeheartedly] than to possess

1. TehiUim 119:165.
2. [Note in original] M i s k i 17:1.
much knowledge, but lack the ability to translate it into prac-
tice.
There is a famous story about the holy Baal Shem Tov, and
something he had his disciples behold on the first night of
Passover.
It was the Baal Shem Tov's custom to invite those of his dis-
ciples who came for Shabbos or Yom Tov to join him at the
Shabbos or holiday meals. Among his disciples (at that time the
title chassidim did not yet exist; the general term chassidim was
given by the Alter Rebbe. During the time of the Baal. Shem TOW
and [his successor] the holy Maggid of Menitch, the names used
were "disciples" or mekushorim - "those who are attached")
were great scholars and Baalei Ruach HaKodesh, men who mer-
ited to have revealed to them the Divine Spirit.
Simple and unlettered folk were also to be found among the
mekushorim of the Baal Shem Tov. Most of them were laborers
who lived in small towns and villages and occupied themselves
with various trades.
One of the many disciples was a certain Noson Leiven-
thendler, a linen merchant from the city of Brod. A scholarly
individual, it was his custom to sit and learn Torah assiduously
after work, studying late into the night.
However, Reb Noson was quite average with regard to char-
acter traits. Mainly, he occupied himself with Torah study and
performing mitzwos in a beautiful manner. His character traits
and performance of acts loving kindness were in accordance
with the strict measure of the law, but did not extend beyond it.
He would not forego personal benefit to help others, as should
be done according to middas chassidus.
Although the Baal Shem Tov called Reb Noson's attention
to this matter, telling him that one should pursue h e character
traits, Reb Noson continued along his previous path. Years
passed, and Reb Noson had grown children who he trained ac-
cording to his path; they were all great Torah scholars.
Another of the Baal Shem TOW'S rnekushorim was a simple
Jew whose name was Reb Avraham Belishtzenitzer, who lived in
the village of Belishtzenitz. Reb Avraham's Torah knowledge
was very rudimentary. He was only able to study books written
in Yiddish, and even these were not easy for him. The meaning
of the prayers, Churnash and TehiUim was beyond him. However,
he excelled in serving G-d. Any matter relating to spiritual
service or the performance of mitzvos was accomplished by him
with great joy. He also strove mightily to refine his character.

It was the custom of the Baal Shem Tool to show great affec-
tion to such disciples, "saying Torah" exclusively for them
according to their level of comprehension. The Baal Shem Tov's
scholarly followers, although totally devoted to him and not
questioning - G-d forbid - his actions, were upset by these
marked displays of affection. Nevertheless, they too would re-
view these teachmgs and immerse themselves therein.
It once happened that both Reb Noson and Reb Avraham
were with the Baal Shem Tou on the same Shabbos. That Shab-
bos, the Baal Shem Tov "said Torah" on the verse:3 "And when
you spread forth your hands, I will conceal My eyes from you;
even if you increase your prayers I shall not hearken -for your
hands are filled with blood."
The Baal Shem Tov said: Although the labor of mind and
heart - Torah study and prayer - is most important in spiri-
tual service, after having accomplished this, one cannot rest
assured that one's emotional traits and conduct in worldly mat-
ters are in order. It remains possible for your hands to be "filled
with blood,'' so that even when a generous donation is given to
a pauper, empathy for that person's plight may be lacking. This
lack is considered a "spilling of blood."
The Baal Shem Tov continued: This is what the verse means
by saying, "and when you spread forth your hands..." That is,
even if you spread forth your hands and give unstintingly, "I
shall conceal My eyes from you," for it is not true service. True

3. [Note in original] Yeshayahu 1: 15.

service of the heart must include complete sympathy for his fel-
low's predicament.
[In conclusion, the Baal Shem Tov said:] "Even if you in-
crease your prayers" - your service of intellect - it is still not
considered proper service, since true empathy is lacking, and
this [lack of empathy] is called a "spilling of blood." This is
meaning of "your hands are filled with blood" - "your hands,"
i.e. even your good emotive traits [for emotions lead to action]
-are "filled with blood."
Both Reb Noson and Reb Avraham heard this discourse.
Reb Noson, being a scholar, understood it according to his level,
and immersed himself in contemplating the differences between
service of the mind and service of the heart. Reb Avraham
grasped what he could with his level of understanding: only
those few words that applied to practical acts of service.
Reb Avraham firmly resolved to work on the purification of
his emotional traits, for the words "your hands are filled with
blood" did not allow him any peace. Upon returning home, he
began to work on himself, and as time passed he reached new
heights in service.

III
While sitting at the Seder table with lus disciples, the Baal
Shem Toe, was extremely joyful. He spoke of the great pleasure
G-d derives from the service of simple folk, and how their serv-
ice surpasses even that of Torah scholars.
He then told his students to close their eyes and place thelr
hands on the shoulders of the people sitting on either side of
them. The Baal Shem Toe, did so also, and began to sing a mel-
ody.
In a vision, the students saw how Reb Avraham Belishtze-
nitzer was sitting in his village with lus wife and children in a
small, dimly lit room. O n their Seder table stood a few earthen
vessels. They beheld Reb Avraham and his family proceeding
with the Seder joyfully and full of holiday spirit.
 Then they observed Reb Noson Leiventhendler in his home
in Brod. He and his family were in a large, brightly lit room, at a
table laden with only the best. But they were all puffy, angry and
dissatisfied with one another.
After the Baal Shem Tw removed his holy hands [from the
shoulders of the disciples sitting next to him] and stopped sing-
ing, he told his students to open their eyes.
He explained that what they had seen revealed the differ-
ence between one who works on himself [and one who doesn't].
Although a person may be unremarkable, by working on himself
he is able to perceive in all matters and in every detail the merit
possessed by another. He is therefore satisfied and happy at all
times. Even when lacking food for his children on a holiday, he
rejoices in the day.
This then is the meaning of, "Better a dry crust of bread
consumed in peace ...." However, if one pays insufficient atten-
tion to the development of good character and emotional traits,
then even if he serves with his mind and heart, his is still con-
sidered "a house full of strife."
When people, however, get together at a festive occasion
that celebrates the performance of a mitzvah, then, surely,
"Upon any assemblage of ten rests the Divine Presence.4
This is what the verse means when it says, "Those who love
Your Torah enjoy abundant [peace and] joy, and there is no
stumbling for them." Those who are students of Torah may
stumble at one time or another, but those who love Torah do
not stumble at all. This is because one who loves Torah (of
course observing appointed times for communal Torah study as
well) is helped by G-d, who blesses them: "May there be peace
within your walls,"S which refers to earning a living in peace and
tranquillity. Such people also merit "serenity within your man-
sions," which refers to true harmony in one's family life.
All families who keep kosher and observe the laws of family
purity merit that their homes become palaces of pleasure. Such

4. Sanhedrin 39a.
5. Tehillim 122:7.
people have the most beautiful feelings of love for their fellow
Jews. This is very dear to G-d, and He grants to all brethren of
Israel, to all Jewish sons and daughters and their children that
they be written and sealed for a good and blessed year,' materi-
ally and spiritually.

* This Maamar was originally printed in a pre-Rosh HaShanah issue (Elui,

5705) of HaKenah VehaKedushah. The discourse therefore concludes with
blessings for the new year.
GLOSSARY
 A Shem Tov (1698-1760), founder
Adar. Twelfth month in the Jewish the Chassidic movement.
calendar. Baal Teshuvah, pl. Baalei Teshu-
Aggadah. The sections of Rabbinic One who returns to G-d; a
literature which contain homi- penitent who returns to the 'To-
letic expositions of the Bible, rah way of life after having gone
parables, stories, maxims, etc., in astray. See Teshuvah-
contradistinction to Halachah. HaMikdash. The Temp1e
Ahavas Yisroel. 'Love of Israel,' as (First or Second) in Jerusalem.
enjoined by the Biblical precept The Book Numbers.
u~~~~ your fellow-man like your- Bereishis. The Book of Genesis.
self' (Leviticus 19:18). Beriah. '[World of] Creation'; sec-
Aleph Beis. The Hebrew alphabet. ond the
Alter Rebbe. 'Elder R. essentially good* though much
Schneur zalman of ~ i ~ (1745-
d i less so than Atdus. See Worlds.
1812), founder of c h b a d Binah. Understanding; in Kabbalis-
chassidism and author of the tic-Chassidic thought, the term
T~~~~and the shukhan ~ , . ~ ~ hgenerally
, refers to one of' the
The term signifies the 'first Ten Sefiros, or the corresponding
Rebbe' of Chabad. soul-power in man. See Chabad.
b a l e k . The ancestor of Haman. B i w , PI- B ~ ~ Refinement;
m - in
~h~ archenemy of [he Jewish Kabbalistic-Chassidic ~erminol-
people. ogy, the refinement of the
bora,A ~ dlnter-~ ~
material ~ in general,
world ~ and ~of .
preter(s);~rabbinic authorities of all its individual parts and as-
the Gemara, in connadistinction pects in particular, by using them
to Tannairn. or relating to them in their di-
Asiyah. '[World of] Action1;lowest vinely inteded context.
of the F~~~ worlds, the final Bitul; Bitul HaYesh. Self-negation
level in the creative process to the point of recognizing that
which includes the physical uni- G-d is the sole, true reality,
verse. See Worlds.
Avodah. Service or Worship of G-d C
in general, and often relating Chabad, Acronym formed by the
particularly to prayer. initial letters of the Hebrew
Avodah Zorah (lit. 'alien worship'). words chochmah, binah and daas,
Idolatry. which are both (i) the first three
of the Ten Sefiros, or divine
B emanations, and (ii) the corre-
Baal Shem Tov. Master of the sponding stages that comprise
~~~d N ~ R, ~yisroel
~ ~~~l
: the intellectual process (seichel).
 Chabad signifies: (a) the branch the Divine attribute of Kindness
of the chassidic movement and Benevolence.
whose roots are in an intellectual Chochrnah. Wisdom; conceptual
approach to the service of G-d, knowledge. In Kabbalistic-Chas-
and which was founded by R. sidic terminology it refers to one
Schneur Zalman of Liadi; a of the Ten Sefiros, or to the cor-
synonym for Chabad in this sense responding soul-power in man.
is Lubavitch, originally the town- See Chabad.
ship where the movement Chumash. Pentateuch. The Five
flourished 1813-1915; (b) the Books of Moses.
philosophy of this school of
Chassidism. D
Chametz. Leavened products for- DWs, Knowledge. In Kabbalistic-
bidden for use on Pesach. Chassidic terminology, the term
Chanukah. Festival of Dedication, refers to one of the T~~ sefiros,
commemorating the re-dedica- or to the corresponding soul-
tion of the Sanctuary by the pwer in seechabad.
Chasmoneans; celebrated for D~~~~ l D~~~ Tachton~ ~(lit. ,
eight days starting the 25th of 'higher and
Kislev. 'lower understanding'). Respec-
Chassidim (lit. 'pious men'). Term tively, (a) the ~ - d - l i kperspec.
~
applied to followers of the Chas- from which the spiritual
sidic movement. world is perceived as reality, and
Chassidus; Chassidism 1. The ~h~~ world a mere echo of it;
movement founded in the eight- (b) the opposi,,, earthbound
eenth century by R. Yisroel, the prspective.
Baa' Shem Tov. 2. The philoso- Devadm. The Book of Deuteron-
phy or literature of this omy.
movement. Dov Ber of Lubavitch, R. See Mit-
Chassidus Chabad. In this phrase, tekr ~ ~ b b ~ .
which follows the Hebrew word- Dov B~~ of Mezedtch, R. see
order, the second word is an
Magad.
adjective qualifying the first;
hence the philosophy of litera- E
ture of the Chabad branch of
Chassidus. Elokim. One of G-d's sacred
Chavah. Second highest of the five Names! specific all^ to
levels of the soul. See Nefesh- the J h h e attlibute of Justice
R u a c h - f i s ~ ~ - ~ h a y a h - y e C h i - and His manifestation in nature.
dah. Ein Sof. Without limit; a term de-
Chesed. Kindness; benevolence. noting G-d the Infinite,
One of the Sefiros designating unknowable and undefinable.
Esrog. Citron used during the festi- Hallel. Psalms of praise and
val of Sukkos for the mitzvah of thanksgiving recited on certain
the four species. festive days (Ps. 113-118, framed
by appropriate blessings).
G Hamshachah. The drawing down
Gan Eden. Paradise. (of Divine light) from Above.
Gaon (lit. 'magnificent'). A Torah Havayah. Colloquial epithet for the
genius; especially the head of Tetragrammaton, the Ineffable
one of the Babylonian Talmudic Name of G-d consisting of the
academies that illuminated the four letters Yud, Hey, Vav, Hey,
period known as "The Dark and generally signifies the tran-
Ages." scendence of G-d.
Gehinnom. Purgatory. .
Hiddur [Nitzvah] Glorification,
Gemara. The Talmudic traditions, beautification [of a mitzuah], by
discussions and rulings of the going beyond the minimum
Amoraim, based mainly on the standards for legal fulfillment.
Mishnah, and forming the bulk of Hishtalshelus. Development; evo-
the Babylonian and Jerusalem lution. In Kabbalistic-Chassidic
Talmuds. terminology, this refers to its
Gemilus Chassadim. Performance cosmogony - the progressively
of Kindness; extending charity downward gradation of the
and kindness by word and deed. Worlds, degree by degree, from
Gevurah. Might. One of the Sefi- the spiritual to the material.
ros, the Divine attribute of Law Hiuli. From the Greek, hyle. The
and Justice, in contradistinction prime, potential, unformed mat-
to Chesed (s.v.). ter in which creation takes
shape.
H
Haggadah (lit. 'telling,' from Exo-
dus 133). Book from which the Isarusa deli'eyla. Arousal from
Seder service is conducted on Pe- Above. A stimulus or Ham-
such. shachah initiated by G-d, or
Hakkafos. Circuits. elicited as a Divine response to
Halachah, pl. Halachos. 1. A final human initiative.
decision or ruling relating to To- Isarusa deli'tatah. Arousal from
rah law. 2. The Jewish legal below. An initiative taken by
system; the sections in Rabbinic man by performing mitzvos and
literature which deal with legal good deeds, which elicits a recip-
issues, in contradistinction to rocal response from G-d.
Aggadah.
Ishapcha. Principle of converting
or transforming (sublimating) ~ i ~ b An
the profane into the holy.
Iskafia Principle of controlling and
subduing the forces of, or the
urges towards the unholy.
K Lulav. The palm branch used dur-
Kabbalas 01. Acceptance of the
Yoke [of the Kingdom of
Heaven]; total submission and
subordination to the Will of G-d.
Kabbalah. Tradition. In a wide fiama1,
sense, it relates to the totality of
Jewish tradition transmitted from
generation to generation. In the
narrow, most widely used sense,
it refers specifically to the mysti- Maccabees. ~
cal tradition or esoteric dimen-
sion of the Torah.
Kavanah, pl. Kavanos. Intent; De-
votion. 1. Concentrated devo-
tion - 'directing the heart and
mind' - in prayer, or a display
of conscious purpose in the per-
formance of a religious Precept,
'for the sake of Heaven, in ac-
cordance with the Will of G-d.'
2 . on cent ration on the mystical
devotions and meditations re-
garding the spiritual meanings
and purposes of religious pre-
cepts.
Keli~ah, P. Kelipos. Shell(s). A
term sig'ikng evil and im~uriW.
Kislev. A winter month in the He-
brew calendar (third from
Tishrei).
L
h .action done for its
own sake, and not for the prom-
i, of reward; often used in
reference to Torah study.
Lubavitcher Rebbes. The leaders
of the Chabad Chassidim.
ing the festival of Sukkos for the
mitzvah of the Four Species.
M
~ ~ ~ ~ ~ ~
chabad chassidism, these are
formal discourses delivered by
k b b s in order to expound
chassidic docmines.
~and his sons ~ i ~ ~ ~
were known as the ~ ~ ~ ~ ~ b
an acronym of the Hebrew words
meaning uwho is likened unto
you amongst all powers, 0,
G-~.M
ggid of Mezritch. The
upreacher" of ~ ~ R. D~~~ ~ ~ ~ ~
Ber, was the leading disciple and
successor of the Baal shem T ~ ~ .
H, passed away on nine.
teenth of &lev 5533 (1772). R.
schneur Zalman, founder of
chabad, was one of ,.he ~ ~ ~ ~ ~ d '
leadng disciples.
Mah. 1. 'What?'; a concept signi-
kngthe essential spiritualityof
man, which manifestsitself in to.
tal self-negation and submission
to the Divine. 2 . The n u m b r
45, signifjmg one form of the In-
effable Name Havayah, when
each of' its letters is spelled pho-
netically like this: x*n 1 . ~ 1 xan -rNr7.
 This Name relates to the pristine
transcendence of G-d.
Makkif. Encompassing. An aspect
or effluence which encompasses
its subject in a pervasive and
transcending form. See Oros
Makkifrm.
Malchus. Sovereignty. One of the
Sefiros, designating the Divine
attribute of Sovereignty or King-
ship.
Matzah. Unleavened bread (as op-
posed to chametz - s.v.),
prescribed for Pesach.
Mechilta. Tannaitic Midrash on the
Book of Exodus.
Megillah (lit. 'Scroll'). The Book of
Esther is popularly referred to by
this name; it is also the title of a
Talmudic tractate.
Mekushar. 1. The adjectival form
of hiskashrus. 2. a chassid who has
developed a meaningful spiritual
bond with his Rebbe.
Menorah. Candelabrum.
Mesirus Nefesh. Self-sacrifice. A
concept signifying total submis-
sion, to the point of a willingness
to lay down one's life for the re-
alization of G-d's purposes.
Mezuzah. The holy scroll affixed to
the doorposts of a Jewish home,
containing portions of the
Shemu.
Middos. Attributes. 1. The seven
'lower' Sefiros or 'emotive' attrib-
utes of G-d (Mercy, Justice,
Compassion etc.). 2. The emo-
tive soul powers (dispositions or
character traits) in man, analo-
gous to those Sefiros, in
contradistinction to the Mochin.
Midrash, pl. Midrashim. Works of
Scriptural interpretations set
forth by the Tannaim and Amo-
raim, embodying various tradi-
tions of Biblical times; arranged
in the order of the Scriptures.
Mikdash. Sanctuary; generally syn-
onymous with Mishkan (s.v.) ,
though also with Beis HaMikdash
(s.v.).
Mikveh. A pool for ritual immer-
sion.
Minchah. The afternoon prayer
service.
Minyan. 1. A quorum of at least
ten adult Jewish men assembling
for prayer or the performance of
some other mitzvah. 2. Place of
public prayer; shul.
Mishkan. Dwelling-place; Taber-
nacle. The Sanctuary built by
the Jewish people in the desert
manifesting the 'indwelling' of
the Shechinah (Divine Presence).
Mishnah. Basic collection of legal
pronouncements, discussion and
interpretations by the Tannaim,
edited by R. Yehudah HaNassi
(the Prince) early in the third
century CE.
Mishpatim. Judgments; rational
commandments.
Mitteler Rebbe. Intermediate
Rebbe; R. Dov Ber Shneuri of
Lubavitch (1773-1827), and
successor of R. Schneur Zalman
of Liadi, thus the second leader
of Chabad-Chassidism. The term
Mitteler Rebbe signifies 'the
middle one' of the first three
generations.
Mitzvah, pl. Mitzvos. Command- spectively. Chayah (Living), of-
ment (s); Precept(s). Religious ten also referred to as Neshamah
obligations incumbent on the leNeshamah (Soul of the Soul), is
Jews, in colloquial use, it refers the sublime root for the lower
to good deeds in general. three grades. Yechidah (Only
Mochin. Brains. The collective One; Unique) is the quintes-
term for Chochrnah, Binah, and sence, the Divine spark as it
D m (Chubad). The three intel- were, the ultimate source of the
lectual Sefiros, and correspond- soul - compounding yet tran-
ingly the three soul-powers re- scending the lower grades. The
lated to man's intellect, in con- higher grades of the soul are
tradistinction to the Middos. latently presenting the Nefesh, in
Moshe. Moses. proportionally increasing con-
Moshiach. The Messiah. cealment, but it will become
ever more manifest - to the
point of conscious awareness -
Nachas. Joy and pleasure, particu- by man's continuous self-im-
larly that arising from one's provement and spiritual ascent.
children. Neshamah. Soul. In the wider
Nefesh. Soul. In the wider sense, it sense, this refers to the soul in
refers to the soul in general. In general. In the narrow sense it
the narrow sense, it refers spe- refers specifically to the Divine
cifically to the lowest of the five soul (as opposed to the basic life-
levels in man's soul. force or natural soul), or the
Nefesh-Ruach-Neshamah-Chayah- third of the five soul-grades. See
Yechidah. These are the five Nefesh-Ruach-Neshumah-ChaYah-
terms Scripture uses to refer to Yechidah.
man's soul. They are not, Nissan. First month in the Jewish
however, synonyms; each de- calendar (see Exodus 12:2), the
notes a different gradation of the spring month during which the
soul - in ascending order from exodus from Egypt took place
Nefesh to Yechidah: Nefesh is the and is celebrated (Pesach).
basic life-force or natural soul in Nitztoz pl. Nitzotzos (or Nitzotin).
general, and specifically relates Spark(s). In Kabbalistic-chassi-
to the soul's basic or external dic terminology, this refers to the
manifestations in terms of the sparks of holiness or G-dliness
faculties of thought, speech and inherent in everything, consti-
action. Ruach (Spirit) and Ne- tuting everything's origin and
shumah (Soul, Breath) are the sustaining quality, and thus their
spiritual life-force in man, relat- true reality as created things.
ing to the Middos and Mochm re- When something is used in its
Divinely intended context, its
 sparks are said to be 'liberated' scribed the Scroll of Esther;
and re-absorbed into their celebrated on the 14th of Adar.
Source, thus contributing to the
establishment of the Divine
dwelling on earth which is the Rambam. RaMBaM, the popular
ultimate purpose of creation. name by which R. Moses ben
Maimon (Maimonides 1135-
0 1204 C. E.) is known. One of
Or, pl. Oros. Light(s).The mystics' the greatest Talmudists, philoso-
favorite term for Divine emana- phers, physicians and Jewish
tion and effluence. leaders of his age.
Or Ein Sof. 'Infinite Light.' Light is Ramban. RaMBaN, the popular
used in Kabbalistic and Chassi- name by which R. Moses ben
dic literature as a metaphor for Nachman (Nachmanides 1194-
the manifestations of the Es- 1270 C. E.) is known. One of
sence of G-d. Light, though only the greatest Talmudists, Bible
a reflection of its source, is also commentators, Kabbalists, and
infinite. Jewish leaders of his age.
Oros Makkifim. Encompassing Rashi. Abbreviated name of R.
Lights. The Divine emanations Solomon Yitzchaki (1040-1105
or effluence of an infinite order. C. E.). One of the greatest Bibli-
They cannot be confined within cal and Talmudic commentators
limited creatures, and thus are of all times.
said to encompass them, albeit in Rebbe. Master and teacher; the
a pervasive and transcendent leader of a Chassidic group.
manner. Rosh Chodesh (lit. 'head of the
month'). Either one or two semi-
festive days marking the
Pesach. Festival of Passover com- beginning of each month.
memorating the Jewish people's Rosh HaShanah (lit. 'head of the
liberation (Exodus) from Egyp- year'). The New Year festival,
tian bondage, celebrated for falling on 1 and 2 Tishrei.
eight days from the 15th of Nis- Ruach. Spirit; one of the five
san. grades in the soul. See Nefesh-
Pnimiyus. Inwardness; the inner Ruach-Neshamah-Chayah-Yechi-
core or essence. dah.
Purim. Festival commemorating Ruchniyus. Spirit; spiritual reality.
the deliverance of the Jewish
people of the Persian Empire
from the plot of Haman, as de- Sages. A term referring to the great
body of teachers who taught and
 expounded the traditional laws
and traditions of Israel from the
time of Ezra to the completion of
the Talmudic/Midrashic litera-
ture (approx. 450 BCE-500 CE).
Schneur Zalman of Liadi, R. See
Alter Rebbe.
Sefirah pl. Sefiros. Divine attrib-
utes or emanations which
manifest themselves in each of
the Four Worlds, and are the
source of the Ten faculties (ko-
chos) of the soul.
Seichel. The intellectual process,
comprising chochmah, binah and
d m (the acronym of which is
Chubad); sometimes referred to
as mochin ('brains'), or imrnos
('mothers'), being the source of
the middos.
Selichos. Penitential prayers read
in the days preceding the Days of
Awe.
Shabbos. The Shabbos.
Shacharis. The morning prayer
service.
Shavuos. Festival commemorating
the giving of the Torah on
Mount Sinai on the sixth of Si-
van.
Shechinah. Divine Presence or In-
dwelling (Immanence) in
creation.
Sherna. The Reading of: See Kerias
Shema.
Shemini Atzeres. Festival immedi-
ately following Sukkos; in Eretz
Yisroel observed for one day and
comes with Simchas Torah, and
in the Diaspora extending into a
second day which is known as
Simchas Torah.
Shemos. The Book of Exodus.
Shiur. Torah lesson or study ses-
sion.
Shofar. Ram's horn sounded during
the month of Elul, on Rosh Ha-
Shanah and at the close of Yom
Kippur.
Shulchan Aruch (lit. 'set table').
Standard code of Jewish law,
compiled by R. Joseph Karo
(1488-1575 C. E.).
Shulchan Aruch HaRav. The edi-
tion of the Code of Jewish Law
which the Alter Rebbe began to
compile in 5530 (9pn; 1770).
Siddur (lit. 'order'). Prayer book.
Simchas Torah. Rejoicing with the
Torah; Festival celebrated in
conjunction with Shemini Atzeres
(in Eretr Yisroel on the same day,
and in the Diaspora on the Sec-
ond Day of Shemini Atperes), and
marked by the completion of the
annual cycle of Torah readings
and the immediate start of the
next cycle.
Sukkah. A hut or booth in which
the autumn festival of Sukkos is
observed.
Sukkos. Festival of Tabernacles,
celebrated from Tishrei 15-22 in
remembrance of G-d's care for
the children of Israel in the des-
ert after the Exodus, when they
dwelled in sukkos (booths). It is a
festival noted for its special joy
(zeman simchaseinu - time of
our rejoicing), and in Biblical
times was also the harvest-festi-
val.
Sovev. The divine influence or
creative force which, being infi-
 nite, cannot be bounded by the the arm and head during the
finitude of the recipient, which is weekday morning prayers.
therefore said to "encompass," Tehillim (lit. 'praises'). The Book
i.e., transcend; synonymous with of Psalms.
makkif, and or makkifi in contrast Ten Days of Penitence. The days
to or memaleh. that open with Rosh HaShanah
and are climaxed by Yom Kippur.
Teshuvah (lit. 'return'). Repen-
Tallis. Shawl worn during prayer tance.
and fringed with tritzis (cf. Num. Teshuvah ila'ah. (HebJAram.)
15:37-40). Higher-ievel repentance.
Talmud. Comprehensive term for Teshuvah tata'ah (Heb./Aram.)
the Mishnah and Gemara as in Lower-level repentance.
the two compilations known as Tishrei. A month in the Hebrew
the Babylonian Talmud (Talmud calendar following Elul. The first
Bavli, completed in the 6th cen- two days of this month are Rosh
tury) and the Jerusalem Talmud HaShanah.
(Talmud Yerushalmi, completed Torah. Teaching. In the narrow
in the Holy Land at the begin- sense the Chumash (Five Books of
ning of the 5th century). Moses; Pentateuch); in the
Tanya. The Alter Rebbe's basic general comprehensive sense, the
exposition of Chabad Chassidus; entire body of Jewish law and
Tanya is the initial word of the teachings. Often qualified in
book, which is also known as ten- of: Torah Shebichsav - the
Likkutei Amarim ('Collected Dis- Written Torah (Bible; Scrip-
courses') and Sefer Shel Beinonim tures); Torah Shebaal Peh - the
('The Book of the Intermedi- Oral Torah (the exposition of the
ates') . Torah Shebichsav and the
Targum (lit. 'translation'). The traditions transmitted by word of
classic Aramaic translation and mouth from the time of Moses
paraphrase of the Tanach by the until they were committed to
second-century proselyte, Onke- writing in the Talmudic-Midrash
10s. literature).
Taryag. '6 13.' The number of Bibli- Tosafos (lit. 'additions'). The name
cal precepts, consisting of 248 of a group of Talmudic commen.
positive commandments and 365 tators. The authors, known as
negative commandments. the Baalei Tosafos, were the
Tefillin. Phylacteries; two leather leading Torah authorities in
cases containing Scriptural pas- France and Germany from about
sages and which are strapped on the 12th to the 14th century
G. E.
Tzaddik. pl. Tzaddikim. Righteous Yechidah. The Unique One; high-
person(s). In the wider sense, a est of the five grades of the soul.
person whose good deeds out- See Nefesh-Ruach-Neshamah-
weigh his bad deeds. In the Chayah-Yechiduh.
narrow sense, as analyzed and Yerushalmi. Jerusalem (or Pales-
explained in Tanya (esp. chs. 1. tinian) Talmud, as distinguished
10, 14-15), a saint devoid of any from the more common Bavli
improper actions, or who has (Babylonian)Talmud.
completely sublimated any in- Yetzer Hora. Evil Impulse; the
nate evil. human inclination to do evil,
Tzedakah. Righteousness. In collo- rooted in the physical nature of
quial use, this refers to charity. man.
Tzimtzum. The self-limitation of Yetzer Tov. Good Impulse; the
the infinite and emanating di- human inclination to do good,
vine light by progressive degrees rooted in the spiritual nature of
of contraction, condensation and man.
concealment, making possible Yetzirah. [World of Formation] ;
the creation of finite and physi- third in the hierarchy of the
cal substances. Four Worlds. See Worlds.
Yiras Shomayim. Fear (awe) of
v Heaven.
Vayikra. The Book of Leviticus. Yom Kippur. Day of Atonement.
The Day of Judgment on the
W tenth of Tishrei, which is set
aside for repentance and atone-
Worlds, the Four. In Kabbalistic- ment.
Chassidic cosmogony, there are Yom Tov. Festival.
four principal states or levels in
creation, one evolving from the z
other in descending order from a
purely spiritual world to one Z'eir Anpin. 'Small Image.' Con-
which harbors the lowest level of cept denoting the compound of
the material. These Four Worlds the first six Middos, and central
are called Atdus, B&, Yetzirah to Kabbalistic cosmogony.
and Asiyah, denoting an ever-in- Zohar. Title of the basic work of
creasing occultation of Divinity. the Kabbalah, essentially com-
posed by the second-century
Y Tannu R. Shimon bar Yochai.
Yaakov. The Pamarch Jacob; the
Jewish people.
Achashveirosh, 273,275-277 B'riyos, 313-315
Adnay, 83, 143 Baal Shem Tou, 367-369
Afflictions: different types of disciples, 385-386
purpose of, 327 manner of service, 255-257
Aging, 367 tale, 385-396
Aharon, 328,387 Baal Shem Tov B Alter Rebbe, 369
Ahyeih, 332 Baal Teshuuah:
Alter Rebbe, 237,255-260,279,316, penitents manner of service, 236
329-332,369-371,386,392 Bashfulness, 11-12
Amakk, 328,379-383 Benen&,318,351-354
Amakkues, 113 B e d , Yetzirah b Asjrah, 3 1
Angels, 115,226,261-269,306,318- Binah:
320,352-354 its effect on the emotional attrib-
Ammal soul, 200.204,282 utes, 283-284
Aphorisms: -
Blessing of Thanksgiving, 111 113
of the Tannuim B Amoraim, 307- Bodily organs:
310 vessels to soul powers, 15-16
Arich, 153-154 Body:
Ashur B Mitzrayim, 144-145 its composition, 164
Asiyah, 83,319,351-354 Body &soul, 288-290
Atik (see A& khhsha) parable to G-d enlivening creation,
Atika Whu,83-87, 151, 154 50-51
Atzeres, 32 1-323,326 Brain:
Atzilus, 309,318-319351-354,386- source of life, 8
387 Brevity and length, 151-153
Atrilus Es Beriah, 149
Avraham, 22-24,37-38,85-89,177- C
178 Cunaan, 165
Achieved mastery over all his or- chauah, 1
gans, 227 Change of name, 108
his performance of Tzedakah, 373- Chanukah, 335-337,340-341
374 Character traits:
Avraham &Sarah: obtaining fine, 388-391
soul & body, 161, 163-166 Charity, 108-109
Avram & Avraham: Chassdm:
difference between names, 225-228 Victory over opponents, 279-280
Awakening of Teshuvah: Chassrdzm B mekushorim, 392
from Above, 243-244 Chqah, 115
Awaking: Chesed, 149
different states of, 355 & its sub-sefiros, 209-2 12
Ayin, 357-359 Cheder Moshrach, 196-198
Chewan, 164
Chochmah, 30
Chochmah B bmuh, 30,263 Eating, 288-291
Chochmah B Keser,48-49 Echod, 148
Coarseness, 232,242 Education:
Coldness: importance of, 340,369
to mitzvos, 336-337 Egypt:
Comprehension, 31-33 exodus from Egypt in every genera-
& conceptualization, 308 tion, 281-282
Conceit, 366,388-389 in the spiritual sense, 282-283
Consolation: Eidus, Chukrm and Mishpatm, 338-339
G-d's and the Jewishpeople's, 229- Elokim, 58 67,232 265-267
231,233 Elul, 133, 135-136 140,237
Contemplation, 283 Emotions, 45
purpose of existence, 60-62 cleansing the, 294-296
Creator, 44-45 Emotive attributes, 293
G-d's &man's, 356-358 Empathy, 393-394
the purpose of, 57-58 Encompassing & particular powers,
Creation ex nihilo, 42-45,124-126, 13-14
357,377 Enmity, 33-34
Creative life-force, 265 Environment:
crying: importance of, 369
two reasons for, 330-331 its effect, 322-323
Cursing: effect on the individual, 242-243
another or oneself 136-138 Evil, 95
Customs: Evll Speech, 138-140
Jewish, 344-345 Exile, 4-5, 12, 17-18,89,230-231,247
in Egypt, 361-362
its impact on Jews, 141-144
Dm,53,83.89,294,2% last era before redemption, 99-100
Deeds, 325 Exile &redemption, 361-366
Deeds & action, 71 Exodus from Egypt
Delight, 317-318 physical & spiritual, 363
Dehght &will 13-14,304 Eye (eyes),23-24,29,37,84-85
Desert, 12
Devotion: F
how to achieve; 370-372 Faith, 265-266
Divine Rovidence, 131 Fear:
Divine Revelation: of G-d, 57-58,62,66-67
in the four worlds, 351-352 "es Havuyah", 79-80
Divine Service: Feeling, 297
of a son & a servant, 227 Foods:
Drowning, 112 forbidden, 102-103
Foundations:
the Four, 115.116
Haggadah:
Four Worlds, 351-353 the four sons, 195-198
Freedom of choice, 134 Haman, 249,275-277
Hands &Nails, 292-293
Harsh decrees:
G-d: their purpose & their nullification,
delights in nullification of physical, 107-113
319 ffa~ayah,143-149,232,265,267-271
delights in tmimw, 3 14-315,320 Hmayah E9 Elokim, 40,68-69,84-85,
His conduct with the Jewish peo- 92,265-266
ple, 266 the difference in names, 232
His equal love of all Jews, 386-388 theu relationship, 269-270
His nature & abilities, 233 Heavenly Calls, 295-296,299-300
His sustenance, 255.256 HeavenlyYoke:
His vivification of creation, 119 acceptance of, 285,344-345,371
postponement of His wrath, 35 1 casting off, 331-333
praise of, 256-258 the acceptance and non-accep
running after, 215-216 tance of, 344
trust in Him, 181-183 Heel, 8
G-dliness: Heretics, 337-340
concealed from creation, 129 High Holidays:
knowledge of, 26-27 dependent on preparation in Elul,
not subject to change, 350 240
perceived from creation, 65-66 f f i s u h e l u s , 25-30
Gun Eden, 115, 117-118, 129-130, Holy Temple:
174-175 its fumishngs, 287
Gluttony, 101-102 Human intellect, 32
Gold, 147,375-378 Human nature:
Gold & Silver, 373-378 coarse or refined, 116
Good & evil:
found within all permissible
objects, 135-136 lkvesa dzMeshicha, 5,12,315
Good deeds, 115-118 IUa Gpoiul, 31-37,41-44,48, 125
Good deeds & wisdom: Illness:
which takes precedence, 309-317 spiritual, 187-188
Goodness & uprighmess, 238-239 Illumination & Essence, 26 transmis-
Creeks: sion of, 35
their battle against the Jews, 336- Ingenuousness:
340 importance of, 369,371
Insolence, 220-221
Intellect:
classes of, 74
 degrees of, 15
its dominance of the emotions,
302-303
of the G-dly &animal souls, 200-
201
two forms of, 382,383
Intellect &emotions, 7, 12-16,31-36,
43-44,201,210-211,380-381
intellect's effect on emotion, 355-
357
their manifestations,292
Intellectual faculties:
chochmah, bmah B daas,262-263
Internal &external levels, 67-68
1skaf.r B Ishapcha, 365
Iyov, 123
J Love, 33-34
Jewish materiality, 95
Jews, 2, 11-12, 18, 137
G-d's cluldren, 3 14
simple folk, 41,394
their desire for G-dliness, 3 13
their mission, 329-330
their uniqueness, 276-277
JOY:
two manners of, 326
Justice, 373-375
K a b h 01,103-104, 189,192
Kaf&kh, 163
Kayin, Hevel & Sheis:
their names & personalities, 91-97
Keitz:
time of redemption, 250
Kel-Adnq, 83-84
Kelipos, 292-293
Keser, 30, 151, 153-154
Kindness:
G-d's, 157
Kindness & mercy, 92
Kingship, 59
Knowledge:
branches of, 27-28
mastery of, 6-7
Knowledge of G-d:
lower & higher levels of, 77-78
Knowledge of G-dliness:
Jews & other nations, 39-42
of the nations, 47-48
K w h hapo'el in the nij'd, 45
Korach:
rebellion against Moshe, his chil-
dren, 328
Labor:
man's spiritual, 367
Liquids, 173
of G-d with both souls, 200-204
of G-d "with all your might", 203-
204
Love & awe, 283-285
Love &fear of G-d, 147,310.312
Love for fellow Jew, 387,390,396
M
Mah, 386-390
Mahus, 36
Makluf B Pnimi, 304-306 311
Malchus: 59-60,67, 149-151,155, 157,
160
Man, 58
ability to transcend nature, 199
composite of body & soul, 118-119
his basic nature, 365-366
his body & soul, 62
his lifetime divided into segments,
367-368
purpose of his creation, 316
Man & animal:
their difference, 380
Man's "table", 288-289,294
Man's character: Neshmnah, 175
transforming animal-like traits, Netifas Yodayim,289-294
262??? Nimrod, 177
Mattan Torah, 323-326
Mehus t3 Metrim, 350-351
Mercy, 12
Ohel €8' Mishkan, 225,228
Mesirw nefesh, 2-4,8,12, 18,193
Mezuzah, 1
a:
Mishnah: used in the Menorah, 336-341
as studied in Heaven, 346
O h ,61
Omer:
Mttzrayirn, 282-283,364
counting the, 205-208,2 13
Mitzvos, 1, 72-75
Or mi, 130
accepting the yoke of, 344-345,
h, 371
370-371
as a neir, 343-345
cloaked in physical matters, 232
manner of performance, 308-310 Paschal offering, 199
of the mind and heart, 310 Patriarchs:
physical performance, 203 lessons for their progeny, 176-178
three types of, 78-79 level of the Chariot, 227
two forms of, 325 their merit, 249
Moshe, 387-388 Pharaoh, 363
his humility, 3 15 Physical world:
Multitude: dwelling for G-d, 70,94-95
of creation, 65 purpose of all creation, 320
Mundanity, 187.188 Pleasure:
two forms, 144-145
r~pesof pleasure, 201-203
Pleasure-seekers, 5-6
Na'aseh V'nishmah, 3-4
Plishttm, 176
Name:
Positive & negative commands, 70
a person's -receptacles for life-
Prayer, 21, 101, 104-106, 179-180,
force, 225
203,302-303
Names:
before sleep, 184-185
"replacement name" & "meritori-
Daniel & Moshe, 88
ous name, " 226-227
Prophecy:
Natural & supranatural, 40,261
two manners of, 229
Nature, 129
Punishment:
is truly supernatural, 263-264
of a sinner, 238
Nefesh, 175,298-299
Purim, 273-280
Nefesh elokls. 3
Nehh hichlis, 3
Nefesh hativis, 3 R
Neir, 343 Rabbi Akiva, 349-350
Rabbi Chanina ben Dosa, 3 13-315
Rasha, 93-94 Sight & hearing:
Rmon: in revealed &essential states, 128
of the G-dly &animal souls, 217- Silver, 147
219 S i m c h T d , 321-323,326
Red Heifer, 338 Sin:
Redemption, 248-249 fear of, 301-306,309
belief in, 274.275 twofold sin, 231
causes of, 248-250 Sinning:
from final exile, 91 intentional & unintentional, 239-
through Moshaach, 141-142 240
two views of final redemption, 99- Sleep:
100 effect on state of soul powers, 355
Refinement: Slumber, 12
of nations &emotional attributes, Soul, 217,324,386
383 in Gan Eden & in this world, 115
Repentance, 107-109,113,259277- levels of, 175,244,298-299
280,295-296,299 purpose of its descent, 127,148-
Revelation, 216 149,155
Reward & punishment, 161-165 its animation of & effect on the
Righteous: body, 119-121
suffering of, 350-351 its relationship with body, 164
Rosh Hashanah, 4546,243 its root above, 149
Ruach, 175 Soul & soul powers:
cognizance of, 126-128
Soul powers, 50-53, 119. 127
Sacrificial offerings, 257-259'287-289 serve self, 157-158,217-218
Sarah: Soul, bvine, 380-384
years of her Me, 165-166 effect on intelligent & animal souls,
S&YOS, 30-31, 149-151,153 376-377
of Atdus, 309-310 its heavenly &earthly states, 376-
Shabbos & Festivals, 112 378
Shame: its mission, 367
resulting from lack of Torah & Soul, animal, 380-383
miyuos, 385-390,410 Souls &Angels, 319-320,352
Shaving: Souls, G-dly & Animal:
the prohibition against, 24 difference between them, 380-384
Shem hato'ar B shem hmnush'd, 53 G-dly soul, affecting animal soul,
Shema: 200-202
recitation of, 17,183-184 their effect on one another, 365
Shemmi Atzeres, 205-206,321,326 Source of creation, 37
Shofar: Speech:
the "great shofar, '"42- 145 G-d's &man's, 157-160
Speech, Di&e, 358
Spiritual awakening, 133-135
Spiritual stocktaking, 240 Torah novella, 386
Suffering, 138-139 Torah scholars, 388-390
in a spiritual sense, 285 Torah study, 55
Sukkah, 305 Torah wisdom, 301-303
Truth, 12
T calling G-d with, 107,113
Tablets: Tza'clka, 108-113
giving of the second set, 32 1 Tzaddrk, 94
Teacher: Tzaddikim:
doesn't change with subject matter their manner of service, 236-237
taught, 352-354 Tzedakah, 373-375
Temimw, 3 14-317,320 Tzedakah B justice, 373-375
Temple(s), 178-179 Tzorah B tzohar, 100
Teshuuuh, 89,97, 130-131, 134-135,
139-140,325-326
only in this world, 165 Union:
Thought, 37,159 of body &soul, 62
Thought & speech, 44-45
Thought, speech &action, 67
Tishrei, 140
Vision &hearing:
Tithing, 167,169-172
G-d's &man's, 47,5 1-54
Torah, 26-27, 147,179-180,221-222
as illumination, 345-348
better than "gold &silvern373, W
375,378 Water, 173-174
its being "shamed", 295 Well:
~ t homiletic
s portions, 288 & "well-digging", 189-193
its study &knowledge, 75-76 wells, 178-180,203-204
levels ,350-352 Wicked:
love of, 391-396 reason why they may have success,
"occupying" oneself in its study, 349-350
299 worry:
recitation of its letters, 157, 163, about many things, 331
166
Trees of Life & Knowledge, 86
Torah &mitruos, 1-2,68-71,73-74, Yaakov & Esav, 105
129-131,148-149 Yaakov & Yisroel, 17
wisdom & will, 301-302 difference between names, 225-228
Torah & yiras shomayim: Years:
door & dwellmg, 73,77,81 granted to man, 148
internal &external keys, 73, 76-77 Yechdah, 175
which is loftier, 303-308 Yedias H m t z i u s , 119
Torah knowledge, 39 Yesh, 357-359
Yesh B Ayin, 48-49, 125-126 Yiras Shomaytm, 73-81, 103-104,176
their relationship, 357-358 Yitzchok, 167-169, 176, 178, 192
Yetzer Tou, 3 Yom Kippur, 241
r B Y e ~ e Hora,
Y e ~ e Tou r 96,201-204,
364,366,379-384 Z
their natures and weapons. 101-104 Z'eir 153
Yenirah, 35 1
INDEXOF QUOTATIONS
AND REFERENCES
 .
1 BIBLE Shemos
1:1................................................. 58
Bereishis 1:13.............................................363
1:l ........................ 57, 258, 264, 318 4:22 .............................................228
1:6 .............................................. 358 6:9 ...........................................4,363
2:4 ................................................58 12:26.......................................... 197
2:7 ...................................... 364, 379 12:27........................................... 199
2:19 ............................................381 13:s .............................................361
2:25 ............................................ 188 13:14........................................... 196
3:6 .............................................. 200 13:17.......................................... 167
3:19 ............................................ 112 14:31.......................................... 40
4:l ................................................92 16.7, 8.........................................388
4:2 .......................................... 91, 95 195............................................. 329
4:25 ........................................9 1 92 19:6.............................................143
5:4 ............................................... 91 19:20...........................................324
6:3 .............................................. I48 20:15................................... 128, 324
7:8 .............................................. 136 25:8 .................................... ..88, 179
10.8, 9 ........................................177 27:20 ...........................................336
11:30 .......................................... 108 33:16...........................................329
12:lO.......................................... 167
14:20 .......................................... 169 Vqikra
17:5 ............................................225 1:2.......................................... 259
17.15, 16 ................................... 108 3:16 .............................................289
18:19 ..........................................373 18:3............................................. 145
21.2, 3 ........................................168 20:26 ...................................189, 329
2 1:6 ............................................ 3 17 23:15 ...................................205, 207
21:33 ............................................ 85 23:W ...........................................205
22:9 .............................................. 86 25:8.............................................207
22:12 ................................ 24, 29, 86 26: 14.......................................... 230
22:18 .......................................... 293
23:l ............................................ 166
23:2 .................................... 164, 165 510............................................ 172
25.23, 27 .................................... 105 6:26............................................ 107
26:l ........................................... 167 12:3.............................................315
26.2, 3, 11, 12 ............................168 16:11...........................................387
2614 ......................................... 176 19:2 ............................................... 79
2617 .......................................... 178 20:16 .......................................... 362
26:19 .......................................... 167 21:17 ........................................~ 7 9
26:20 ..........................167, 178, 192 23:9 ............................................. 340
26:21 .................................. 167, 193 23:21 ............................................. 41
26:22 .......................... 167, 193, 204 24:5 ..................................... 2 2 340
28:22 ..........................................169 29:35 .................................. 205, 321
32:29 ..........................................226
35:lO ..........................................225
1 Shmuel
2:3 ................................................ 78

11Shmuel
14:14 .......................................... 133
16:10 ............................................67
Hoshea
6.1. 2 .......................................... 241
12:8 ............................................ 165
Malachi
3:6 ...................................... 349. 355
3:lO .................................... 167. 170
34:10.............................................80
34:15 ............................. 70. 135. 192
34:16 ....................................... 24. 29
42:4 .............................................327
44:23...........................................313
45: 11...........................................192
49.13. 2 1.......................93. 188. 220
52:3.............................................185
73:26 ............................................. 11
84:12.............................................68
90: 10........................................... 148
92:6 ...............................................66
92:7 ...............................................39
Psalm 94 ....................................... 47
94:5 ...............................................25
94:7...............................................41
94:8...............................................39
97:10...........................................212
99:4.............................................375
100:3........................................... 267
1W:4........................... 115, 127, 318
104:23......................................... 367
104:24 ..................................... 6 5 95
104:31................................. 3 326
107.5, 13, 19.28 ......................... 111
112:3........................................... 162
113:4.......................................4,47
118:20...........................................80
119:19.............................................6
I 19:72................................. 147, 373
119:89.........................................358
119:165....................................... 391
119: 172...............................*. 6 180
121~4 .....................................8 199
122:7...........................................395
130:1...........................................325
134:2...........................................294
1356............................................. 45
139:5.............................................62
139:15......................................... 161
139:16......................,. ..62, 148, 183
139:22.........................................2 12
145:13...........................................59
145:18.........................................107
Esther
3.6. 8........................................... 275
3:13 ............................................. 189
4:1 ...............................................278
9:l............................................... 189
9:23.....................................1 8 273

2 TALMUD
 Yoma
lla ........................................... 338
19b........................................ 69.160
67b................................................ 79
72b....................................... 77,302
83b.............................................. 226
86a...................................... 107,389
86b.............................. 239,248,325

Beitzah
25b................................................ I2

Rosh HaShunah
1 la .............................................. 62
16b.............................................. 107

31a ................................................ 49
Pesachim
sotah
5a .................................................70
7a ....................................... 182. 243
10a ......................................... 23. 85
l l a ............................................. 323
l l b .............................................363
14a ............................................ 208

Rosh H a S M
3:8 ............................................... 107
B . Basra
9b ............................................... 161
l l a ............................................. 110
91a ............................................. 177
Makkos
2:6 ....................................... 2 3 8
3MIDwHUII
Mechilta
Shemos 20:15..............................
324 Shemos
Sefer YeMrah
1:7.............................................. 154
2:6 ..........................42.48.317.382
Pirkeid'Rebbe Eiiyer
15 ............................................... 296
19 ................................................ 39
26 ............................................... 177 Vayikra
33 ............................................... 169
Pesikta d ' h Kahanu
25 ............................................... 238
Midraah Rabbah
Bmnidbur
Bereuhis
1:4................................ 57.258.271
2:3 ............................................... 88
8:l.............................................. 239
10:7.............................................. 66
14:1............................................270
14:9.................... 175.218.244.298
21:6 .............................................. 9
24:5 ............................................ 91
33:3 ..............................92.182.270 k m i m
38:13 .......................................... 177
39:7............................................ 241
39:16............................................23
40:l.................................. 24.29.86
40:6............................................ 177 Esther
41:8...................................... 24.293
43:17 ............................................ 23
44:l ................................ 1.211,232
47:6............................................ 227 Shir Hashirim
49:4.............................................. 23
63:10.65:10................................ 105
68:12........................................... 318
733............................................. 182
826............................................. 227
100:1......................................... 268
2:5..............................................138
14:3........................................... 197
15:26............................................. 88
30:19...........................................375
34:1 ............................................ 1
48:1............................................... 58
83:6............................................. 182
4:8.............................................. 119
14:l............................................. 239
202 ............................................. 317
29:3............................................... 92
36:4............................................... 57
102............................................. 380
11:7............................................. 107
13.6........................... 45.70.94.237
18~22 ............................................ &
19.3............................................. 338
19.5.8........................................... 79
21~24 .................................. 2 0 321
23:5............................................. 315
1:15............................................. 105
2:23............................................. 249
2.37............................. 175.218.244
7:18............................................. 273
10:11........................................... 265
1:9.............................................. 257
 4:15 ............................................ 173
5:2 ................................................ 11
7:8 .............................................. 273
Eichah
3:5 .................................................. 5
Koheles
311 .............................................. 91
Yalkut Shimoni
Toidos. Remez 115 ...................... 105
Yeshayahu.R m 443 ................ 230
446 .......................................... 58
Yechdl.Remez 358 .................. 238
Tehilh. R m 702 ............181.238
Eichah. R m 1018 .................... 231
1020 ...................................... 230
Esther.R m 1056..................... 277
1057 ...................................... 283
Zohm. Vol. I
4a .............................................. 317 W C h o h h
7b ................................................ 80 Beg-of Yisro ................................
115a ..................................... 71,316
122a ....................................149. 163
123a ............................................166
129b............................................325
205b ............................................130
219a ............................................284
Zohar. Vol.I1
20b..............................................
235
117a............................................
283
Zohm. Vol. I11
7b................................................258
29b ..............................................376
39b.65a......................................270
46b......................................3 379
60b.............................................. 292
75b................................................39
95a................................................17
l04b............................................ 376
108b.............................................. 71
112a............................................ 385
117a............................................283
126a ....................................2 5 2%
137a ........................................ 237
147b..............................................23
152a ............................................288
171a ............................................151
255b............................................ 305
257b............................................ 265
293b..............................................37
216
Yko 31a .....................................322
5 SIDDUR & 14:20...................................1 6 9
HAGGADAH 21:33 ........................................23
25:27 .................................... 105
262 ........................................ 167
26: 12......................................168
38:2 ........................................ 165
Shemos 10:22 .............................. 197
13:14...................................... 195
16:32........................................ 66
19:1..........................................69
20:15...................................... 128
Vayikra 23: 15..............................207
26:14 ...................................... 211
Haggadah for Pesach (Kehot Bmnidbar 5: 10.............................172
5745) 1539................................ 54, 380
17 ............................................... 195 28:8 ........................................313
18 ............................................. 197 29:35 ......................................205
31 ............................................... 281 Deuurim 6:5 .................................200
37. 43 ......................................... 199 6:7 .......................................... 160
21:18......................................101
6 TARGUMIM & 25:18 ...................................... 113
BIBLICAL Yeshayahu 59: 16, 19.................... 247
COMMDITATORS TelulIrm 42: 1 ...............................328
Shir Hdhirim 1:4........................2 E
Targum Onkelos Daniel 6: 11....................................20
Bereishis 12:8 .............................. 151
14-18..................................... 169 Rmnbmr
Bereishis 1:1................................. 329
T m p Yonason Ben Uziel
Bereish 2:7 ........................ 364. 379 Meti&as Dovid
Yeshuyahu 59: 16.......................... 247
Targum YerusMmi Tehillim 94:9 ............................. ....47
Bereishis 4:8 .................................. 93 112:3......................................162
Met& TzSyon
Yeshayahu 59:16 ..........................247

.
7 CODES &
Rashi COMMENTARIES
Rambmn
Yes& HaTorah 2:7 ...................261
Ch 4 ............................... 115. 164
De'os 6:1 .................................... 243
Laws of Idolatry 1:3 ..................... 23
 Teshuuah 1:3 .............................. 239
3:5 ......................................... 327
7:5 ......................... 107. 230. 250
Lulav 8:lO................................... 205 Ramban On Rambarn's Sefer
Geinrshm 2:20 ............................ 368 HaMiUvos
Sotah 3:2 ..................................... 243 Positive M h a h .............................21
Shernituh VYouel 10:1................. 207
Isurei Mizbeach 7.8. 7:10 ............ 336
Tern& U'Musofnn 7: 11 ........... 207
Shegagos Ch. 9 ............................ 239
Mecharah Ch. 3 ........................... 216 Shaar HaKoIlel
Melachim 8:11 ............................ 327 17 2.............................................111
Ch. 9 ..................................... 167
11:l ....................................... 196

Shulchan A w h
Tur. Orach Chaynn 41 ................. 17
k h Chqim 61........................ 148
.
8 KABBALAH.
PHILOSOPHY&
101 ........................................ 108 GENERAL CHASSIDUS
219:l ..................................... 111
457 ............................................ 2 Etz Chuyirn
Yo~ehDeah 322 .............................. 2 6:2 ...............................................150
42: 1.............................................151
Shukhan A w h Admur 44:3 ............................................. 130
Hazakem 462 ............................................. 150
Orach Chqim 4. 159.................. 290
Hifchos Pesach 489...................... 207

Avudraham
Prayers for Rosh H d M.........133
Or HaTorah of the Mqgd
lllkdukel SofmTI Chs. 215-216..............................157
Berachos 58a ................................. 14
Pti Ea Chyun
Ein Yaakov Shaar Rosh H d M
Berachos 63a ............................... 365 Ch. 1.............................. 133. 237
Shaar Chag HaMmzos
Me'in Ch 7.......................................283
Avos 1:7 ..................................... 389

Meorei Or
Ch. Akph ................................... 276
 Shaar HaAwah
Ch. 6 ................................... 247
Shaar HaKedwhah
Ch. 7 .....................................150
Sefer HaPardes
2:7 ................................................30
9. CHABAD
CHASSIDUS
WORKS OF R
SCHNEUR ZALMAN
(ALTER REBBE)
Tanya
Ch. 2 .......................................... 190
P. 15................................... 159. 310
P. 18 ........................................... 311
P. 19................................... 130. 365
P. 2 1........................................... 102
P. 33 ........................................... 101
P. 50 ...........................................356
P. 69 ................................... 105. 364
P. 81 ........................................... 314 U u t a Torah
Ch. 32 ........................................ 370
P. 88 ........................................... 309
P. 90 ........................... 237. 316. 319
Ch. 36 ..........................................45
Chs. 37. 38 ................................. 232
P. 111......................................... 370
P. 113................................. 228. 289
P. 150......................................... 310
P. 152 ........................... 50. 225. 358
P. 153......................................... 358
PP. 152-154................................ 124
P. 156 ........................................... 68
P. 159......................................... 232
P. 161.........................................270
P. 156-162.................................. 266
P. 164......................................... 356
P. 190......................................... 247
P. 213 .........................................308
P. 2 19 ........................................ 356
P. 227.......................................276
P. 238........................................ 293
P. 241..........................................232
Ch. 20 (lggeres H a K h h ) .......... 44
P. 260.........................................154
P. 270.......................................242
P. 273.........................................288
Torah Or
4b ................................................318
57c ..............................................285
97a, 102b....................................280
Vayeishev 26b ..............................377
26d ........................................ 147
28c ...........................................17
Va'eira 55b.................................. 175
Beshallach 61c ............................. 176
62c .........................................160
63b......................................... 374
VayaWlel 113...............................157
MegiUas Esther 12Od.................... 188
91b.........................................212
97a .........................................188
Beshallach Id ...............................319
Pikudei 4c .................................... 283
Vayikra 2b .................................. 259
2d ..........................................217
Acharei 27c .................................273
Emor31b ....................................270
35b......................................... 213
Barnrdbar 5b ................................149
6d .......................................... 283
13b...........................................80
Nasso 20a.................................... 317
Behaalos'cha 30b ......................... 332
Shelach 37d ...........................18, 126
48a .........................................317
Chukas 62b .........................174, 190
Balak 74b................................... 389
74d .........................................228
Pinchus 75b ................................259
75c ........................................ 163
 78c......................................... 260
79b ........................................ 355
Massai 95b..................................28 1
96d ....................................... 332
Devarim 3% ............................... 200
Vaes'chmum 4a ........................... 269
Re'eh 20d .................................... 357
25a ........................................ 2 19
33a ........................................ 235
Teitze 36d ................................... 296
Rosh HaShah 60a .................... 145
60c........................................ 143
60d ........................................ 251
63b ........................................241
Yom HaKippurim 68b .................273
H-u 71c ............... 131. 245. 251
72d ........................................ 324
75b ........................................260
Shemini Atzeres 83a ......................78
88d ........................................ 326
Berachah 98a .............................. 3 18
WORKS OF R DOV BER
(MITTXLER REBBE)
Shaarei Orah
115. 129 ................................. 16. 87 DOVBER
179 ............................................. 188
Ateres Rosh
6a ................................................. 59
WORKS OF R
MENACHEM MENDEL
(TZEMACHTZEDEK)
Derech Mitzuosecha
45a ............................................ 269
63a ..................................... 289. 291
Or HaTorah
Vuyeira 179................................. 149
YUTO750 ..................................... 267
Chukas 860. 1646.......................190
867......................................... 192
1647....................................... 180
1650............................... 176. 192
Balak 997 ...................................... 94
Massai 1398................................ 303
Re'eh 782..................................... 267
Shemini A~9re.s1776................... 321
Me& Esther 2263.................... 276
Shir HaShirim 60. 69 ...................216
Yohel Or 165............................... 332
T e h i h .................................. 261
WORKS OF R SHMUEL
(MAHARASH)
Sefer HaMaamarim 5627
196.............................................. 235
Sefer HaMamMlim 5636
3 .................................................. 174
Sefer HaMaamarim 5636.
Vol. I1
488 .............................................. 296
WORKS OF R SHOLOM
Sefer HaMaamarim 5659
3 .................................................. 160
161.............................................. 162
Sefer HaMammim 5665
2 13..............................................383
Sefer HaMammim 5666
157. 158. 320.............................. 228
337 ................................................59
Sefer HaMamarh 5668
251 ..................................... 218. 219

Sefer HaMaamatim 5670

22 1 ............................................. 229

Sefm HaMaamarim 5672

77 ..................................... 2 2 9

Sefer HaMaamarim 5678

295 ..................................... 287, 289
Sefer HaMuumarim 5701
Sqer HaMamnmim 5679 94. 119........................................ 216
514 ............................................. 184 146..............................................267

Kuntres Etz HaChyim Sqm HaMaamarim 5702

Chs. 5. 11. 13............................... 86 35................................................ 326
133............................................. 174
K u n m HaTefillah 138.............................................. 179
8 ............................................... 260
Sefer HaMaamarh 5703
T mShoh # ................................................366
10 ............................................... 260 101.............................................. 162

WORKS OF R YOSEF Sefer HaMuumarim 5704

YLTZCHOK 22 ................................................ 366
52 ................................................ 284
Sefer HaMamarh 5680 163.............................................. 269
66 ............................................... 259 .............................................. 285

Sefer HaMaama+n 5686 Sefer Hahhmarim 5708

195 ........................................... 354 191................+...-....-......a=........*329
.
266 ............................................ ..302
Sefer HaMamnarim 5687 273..............................................158
171 ............................................. 259 292.A
....... 369

SeferHaMamMlim 5688 Sefer HaMaamarim 5710

107. 119 ..................................... 244 71................................................205
115.............................................. 313
Sefm HaMucanarkn 5699 237 ..............................................315
161 ............................................ 250
Sefer Hah4aamarim 5711
14................................................ 357

Sefer HaMaumurim
Kuntreisim. Vol . I
96 ....................................... 100. 250
106 ............................................. 315
449 ............................................. 343
Sefer HaMaamarim
Kuntreisim. Vol. I1
567 ............................................... 84
596. 601 ..................................... 289
754 ............................................. 376
Sefer HaMaamarim
Kuntrekim. Vol. 111
136 ............................................ 270
Kuntres h u d H a C W
Ch. 12 ........................................ 346
mu t
ei Sichos
I41 .............................................177
149......................................... 330
VI 120.........................................128
IX 370 ......................................... 241
XI 501 ........................................... 86
XI1 99.......................................... 208
XIV 156...................................... 321
176......................................... 367
XV 70, 122 ................................... 23
XVII 473 ..................................... 386
XVIII 25 ..................................... 389
XX 72 ........................................... 89
XXI 193...................................... 383
209 ......................................... 273
On the Essence of Chassidw
23 ................................ 175. 244. 298
43 ............................................... 181

lgros K&h of the Rebbe

Rayatz
Vol. 111. 420................................ 197
Vol. X. 12................................... 251

WORKS OF THE
LUBAVITCHER REBBE

HaYom Ycnn
Teves 27. Elul27 ......................... 95
Sivan 21. Tammuz 25 ................ 313