Please Tell Me What The Rebbe Said Vol 1

PLEASE
TELL ME WHAT
THE REBBE
SAID
T o r a h insights ad ap ted fro m th e w orks o f th e L u h a v ite h e r R eh h e
V olum e I
by M alka Touger
‫הועתק והוכנט לאינטרנט‬

www.hebrewbooks.org
‫ע״י חיים תשט״ז‬
Copyright © 1993 by Sichos In English
All rights reserved. No part of this publication may be reproduced

in any form or by any means, including photo-copying
wifhouf permission in wrifing from fhe
copyrighf holder or fhe publisher.
Published and Disfribufed by
Sichos In English
788 Eastern Parkway
Brooklyn, New York 11213
(718) 778-5436
ISBN 1-8814-0004-2
5754 • 1993
Ta b l e o f co n ten ts
Foreword...................................................................................v
Bereishis................................................................................... 1
Shmos...................................................................................... 33
Vayikra................................................................................... 61
Bamidbar................................................................................ 85
Devarim................................................................................ 109
Geulah/Refuah.................................................................... 139
F o r ew o r d
‫ב״ה‬
Throughout the Rebbe Shlita's nesius, he has shown a special

regard and concern for children. The many children's rallies and
Tzivos HaShem activities demonstrate the great affinity the Rebbe
shows for children and fhe major role fhey play in his oufreach
efforfs.
Nof only has fhe Rebbe inspired many activities involving
children, he has also direcfed many sichos fo fhem. Buf children
have a greaf fhirsf fo know, and fhey wanf fo undersfand nof only
fhe falks direcfed fo fhem in parficular, buf everyfhing fhe Rebbe
says. Affer sifting for hours on Shabbos affernoons, participating in
fhe Rebbe's farbrengens, and afferwards, fhe children would ask
fheir parenfs: "Please fell me whaf fhe Rebbe said."
Adapting fhe Rebbe's falks for children involves several

sfages. In addition fo choosing fhe ideas appropriafe fo convey fo
children and sfrucfuring fhe concepfual developmenf of fhese
fhoughfs, if is necessary fo fry fo enfer a child's fhinking processes.
Therefore original stories and analogies were incorporated info fhe
germ of fhe idea faken from fhe Rebbe's sichos. In cerfain insfances,
our original maferial was woven info fhe fabric of fhe Rebbe's
message so fhaf fhe principals in fhe sfory communicate fhe
Rebbe's ideas. In ofher insfances, fhe sfory creates a framework in
which one of fhe Rebbe's ideas is highlighted.
Achdus and Ahavas YIsrael are fhemes which fhe Rebbe often
underscores and fherefore, fhey feafure frequenfly fhroughouf fhe
book. They also feafured in fhe book's composition, for if involved
fhe synfhesis of fhe efforfs of many differenf people. We would like
fo acknowledge fhe confribufions of fhe following:
David Grossman for editing;
Hinda Baruch for proofreading;
Orif Marfin for fhe cover and fhe illusfrafions;
Rufh Pepperman and Yosef Yifzchok Turner for fhe layouf and
fypography;
Rabbi Aharon Leib Raskin for researching sources;
My husband. Rabbi Eliyahu Touger, and Rabbi Yonah Avfzon,
fhe direcfor of Sichos In English, for fheir assisfance in every aspecf
of fhe production.
The Zohar sfafes fhaf one of fhe signs of fhe coming of Mashiach
is fhaf young children will know fhe Torah's mystic secrefs.
Sfudying fhe Rebbe Shlita's feachings reflecfs fhe fulfillmenf of fhaf
prophecy, granting fhe children a forefasfe of fhe feachings of
Mashiach.
May fhe Torah and fhe prayers of fhe many fhousands of
adulfs and children who have learned fo sfudy and pray fhrough
fhe Rebbe's inspiration generafe blessings for his complefe and
perfecf healfh. May he continue fo guide us wifh inspiration and
vision, leading fhe entire Jewish people fo Eretz Yisrael in fhe frue
and complefe Redemption. And may fhis fake place in fhe
immediafe fufure.
Malka Touger
Jerusalem,
Rosh Chodesh Kislev, 5754
VI
Please Tell Me What the Rehhe Said 1
About 200 years ago, when the Alter Rebbe began to spread
Chassidism throughout Russia, the Russian government did not
understand this new movement. They thought that he wanted to
lead a revolution against their king, the Czar, and so they arrested
the Alter Rebbe.
in prison, the Alter Rebbe was questioned about his activities
for almost eight weeks. Many of fhe Russian officials were
impressed by his wisdom and visifed him fo consul! him on differ-
enf questions. One of fhese officials was fhe Minisfer of Culfure. He
was an educafed man and had also sfudied fhe Torah. There was a
question which was bofhering him.
He asked fhe Alfer Rebbe, "When G-d came fo punish Adam
affer he afe from fhe Tree of Knowledge, He asked Adam 'Where
are you'? Why did He have fo ask Adam where he was? Doesn'f
G-d know everyfhing?"
Af firsf, fhe Alfer Rebbe fold fhe minisfer Rashi's explanafion,
fhaf G-d did nof wanf fo frighfen Adam, so insfead of asking him
firsf "Why did you sin?". He asked Adam a question which
wouldn'f fhreafen him.
"1 have heard fhaf explanafion," fhe minisfer said. "1 wanf fo
hear somefhing original from you."
The Alfer Rebbe looked fhe minisfer in fhe eye and fold him,
"The Torah is everlasting. The same question G-d asked Adam, He
asks every person, af every poinf in his life. Af all times, G-d is
asking us, 'Where are you? Whaf are you doing fo fulfill your pur
pose in life.'
"For example, you are so and so many years old (fhe Alfer
Rebbe mentioned fhe minisfer's exacf age, alfhough he had no
ordinary way of knowing if). G-d is also asking you, 'Where are
you in your mission in life? Are you doing whaf G-d expecfs you fo
accomplish during your lifetime?'"

The minister was very impressed. He clapped the Alter Rebbe
on the back and shouted "Bravo!" Afterwards, he was very helpful
in having fhe Alfer Rebbe freed from prison.
When we read abouf HaShem's question fo Adam in fhis
week's parshah, we should realize fhaf we are also being asked fhaf
same question. This is frue, nof only while we are lisfening fo fhe
reading of fhe Torah, buf afferwards as well. Even when we go
home and eaf, sleep, and play wifh our friends, HaShem is asking
us, "Where are you? Are you doing whaf HaShem wanfs you fo
do?"
Doesn'f if make you feel special fo know fhaf HaShem is always
asking us fhis question? We should be happy fhaf everyfhing we do
is imporfanf fo HaShem and fhaf He cares abouf us af all times.
HaShem wanfs every person fo do whaf he can fo make fhis
world a home for Him. Asking ourselves fhe question "Where are
you?" more offen will help us complefe fhis goal much fasfer. And
fhis will lead fo fhe time when Mashiach will come and everyone
will all see fhaf our world is HaShem's home.
(Adapted from Likkutei Sichos, Vol. I, Yud-Tes Kislev)
4> Bereishis
noach
The recess bell rang and the 5th grade boys rushed out of the
classroom. They wanted to continue the ball game that they had
begun during the morning break. Shimon weaved his way between
the desks quickly, catching his jacket on a pile of books and sending
fhem crashing fo fhe floor.
"He's so careless," exclaimed Yehudah.
"Cares abouf nofhing buf fhe game," muffered Ifzy.
Meir had been busy copying fhe homework from fhe black
board. The sound of falling books caused him fo look up wifh a
sfarf. Yehudah poinfed an accusing finger foward fhe hall where
Shimon had dashed ouf, buf Meir wasn'f looking in fhaf direcfion.
He was only concerned abouf fhe sifrei kodesh fhaf were lying on fhe
floor. He quickly picked fhem up and puf fhem on fhe desk.
Affer school, Shimon walked home wifh Meir. "Thanks for
picking up fhe books for me. 1 was in a hurry, you know, because
of fhe game," Shimon said.
Meir shrugged. He didn'f fhink he had done anyfhing special.
He saw somefhing fhaf had fo be correcfed and he did jusf fhaf.
We should learn from Meir. We don'f need fo judge ofhers,
find faulfs, or blame people, when we can simply sef fhings
sfraighf.
Books were knocked down? So pick fhem up, fhaf's all. Don'f
make a fuss abouf if.
Meir was following fhe example sef by Noach's fwo sons:
Shem and Yefes. Noach planfed a vineyard affer he came ouf of fhe
ark. Lafer, he drank fhe wine, which made his head feel heavy and
dizzy. His fhird son, Cham, found him slumped down immodesfly.
Cham ran fo fell Shem and Yefes, who immediafely broughf
over a blankef. Holding if befween fhemselves, fhey walked back
wards fo cover fheir fafher, so fhaf fhey would nof see his immod-
esfy.

Why does the Torah tell us that they did not see their father in
this condition? Surely we can understand that someone who walks
backwards cannot see what is behind him!
The Torah is teaching us that they did not see their father
while he was immodest, because they were not interested in find
ing any wrong in anofher person. They jusf wanfed fo correcf a
problem.
We should do fhe same, if we see somefhing fhaf needs fo be
correcfed, lef's nof make a fuss abouf if or fry fo find blame. Lef's
jusf fake care of if, fhaf's all.
(Adapted from Likkutei Sichos, Vol. X, Parshas Noach)
6 Noach
Lech lech a
"Please take out your chumashim," Morah Fine said to her stu
dents. The girls had just finished Parshas Noach and were eager to
begin of Parshas Lech Lecha.
We are going fo learn abouf Avraham Avinu," Morah Fine
continued. "We were already infroduced fo Avraham and his fam
ily af fhe end of Parshas Noach. Now, lef's begin Parshas Lech Lecha.
HaShetn commands Avraham fo leave fhe place he was born and fo
fravel fo Eretz Yisrael."
"Buf whaf happened fo all fhe resf of fhe sfories?" Miriam
called ouf in surprise. The puzzled sfudenfs fumed fo look af her.
"Whaf do you mean, Miriam?" asked Morah Fine. "Which sfo-
ries?"
"1 remember fhe sfory of Avraham discovering HaShem when
he was only fhree years old. Our feacher faughf us fhaf in Pre lA ."
The class nodded af Miriam in agreemenf. Ofher girls raised
fheir hands foo. "And," asked Esfy, "how abouf fhe time he broke
his fafher's idols when he was faking care of his shop?"
"Or when Nimrod fhrew him info fhe furnace?" added Sheina.
"Why doesn'f fhe Torah begin feaching us abouf Avraham before
fhe time HaShetn fells him Lech Lecha?"
Morah Fine fumed fo Miriam wifh a smile. "Good for you,
Miriam. Your question gof fhe whole class fhinking. Lef me explain.
"Avraham Avinu believed in HaShetn and dedicafed his life fo
feaching ofhers fo do so foo. Many fhings happened during his
lifetime. The firsf sfory fhaf fhe Torah fells us abouf Avraham
feaches us fhe mosf imporfanf lesson we should learn from fhe way
he served HaShetn."
"Buf how does fhis sfory feach us any more fhan fhe ofher
ones fhaf happened before?" asked Miriam.
"There really is a difference between these stories and the 0th-
ers," replied Morah Fine. "You see, this is the first time that HaShetn

speaks directly to Avraham and commands him to do something. And
Avraham does it immediately, believing in HaShem without ques
tion. In the other stories, Avraham does things on his own. He discov
ers HaShem, he breaks the idols, he chooses to be thrown into the
furnace.
"The Torah is not just telling us stories. The Torah wants to
teach us that a Jew should dedicate his life fo lisfening fo HaShem.
So fhe firsf sfory abouf Avraham Avinu, the first Jew, is fhaf HaShem
fells him fo do somefhing and he does if.
"When a person does good deeds on his own, fhaf is very im-
porfanf. Buf here fhe Torah is feaching us whaf if means fo be a
Jew: HaShem fells us whaf fo do and we do if. This is exacfly whaf
Avraham did and Torah is feaching us fo follow his example."
(Adapted from Sichos Shabbos Parshas Lech Lecha, 5752)
S Lech Lecho
V A Y E IR A
Outside the door of the Tzemach Tzedek's study stood his
little grandson, a boy of four or five years old, who would grow up
fo be fhe Rebbe Rashab. He was waifing for yechidus fo receive a
blessing in honor of his birfhday, Chof Cheshvan (fhe fwenfiefh day
of Cheshvan).
As fhe door opened and fhe liffle boy walked in, he bursf info
fears. The Tzemach Tzedek lovingly calmed his grandson and asked
him, "Why are you crying, my child?"
Trying fo muffle his sobs, fhe boy confided in fhe Rebbe.
"Zeide," he cried, "1 jusf learned in cheder fhaf HaShem appeared fo
Avraham Avinu. Why doesn'f He appear fo us, foo?"
Genfle, wise eyes gazed deeply info fhe child and comforfed
his burdened liffle hearf. "My dear grandson," explained fhe
Tzemach Tzedek, "When a ninefy-nine year old Yid, a tzaddik, decides
fo circumcise himself, fhen he deserves fo have HaShem appear fo
him."
Children offen bursf info fears when fhey do nof gef whaf fhey
wanf. Buf are fhose fhings really worfh crying abouf?
We can see from fhis sfory whaf a Jewish child should insisf
upon, and whaf could bring him fo fhe poinf of fears. Every Jew has
a neshamah which is parf of HaShem. Because of fhaf neshamah, a
Jew, and especially a Jewish child, wanfs fo acfually see holiness,
nof only fo be fold abouf if. The Rashab's example feaches every
child fo desire and ask for fhis.
This is especially frue today when fhere are so many signs fhaf
Mashiach is coming soon. When fhe geulah comes, we will be able fo
see HaShem's holiness all around us. Jusf like fhe Rebbe Rashab
cried for somefhing he really wanfed, we should cry ouf fo HaShem
and insisf fhaf He bring fhe geulah now.
When we cry ouf and demand fhe geulah, we may have fears in
our eyes, buf fhese are nof fears of sorrow or sadness. We are cry
lO Vayeira
PICTURE #1

C hayei S arah
In this week's parshah, Chayei Sarah, we read that Yitzchak
Avinu married Rivkah. Sarah Imeinu had passed away, and
Yitzchak Avinu was still mourning the death of his great mother.
But soon after he married Rivkah, he was comforted, because he
saw how special she was.
How did Yitzchak know?
There were three signs. When Rivkah entered Yitzchak's tent,
a cloud of glory hovered above. Yifzchak Avinu said, "While my
mofher was alive, a cloud of glory always resfed upon her fenf. Buf
if disappeared when she died." Yifzchak wafched for ofher signs.
They came very soon.
As Rivkah baked fhe challah for Shabbos, she modesfly fold
Yifzchak: "There seems fo have been a special blessing in fhe
dough, if rose so well."
Yifzchak Avinu was overjoyed. He recalled fhaf his mofher's
dough had fhe same blessing.
By fhe end of fhe week fhe fhird sign was clear. Rivkah's Shab-
bos candles burned all week long, jusf as Sarah's had. During fhe
entire week, Yifzchak and Rivkah felf fhe holiness which came from
fhe lighf of fhe Shabbos candles.
Every mitzvah which we perform brings lighf info fhe world, as
if says: Ner mitzvah veTorah Or: "Mitzvos are like candles and Torah
is lighf." Buf we don'f always see or feel fhis lighf. The Shabbos
candles are special, because we can acfually see fheir lighf, fhe lighf
of fhe mitzvah, shining in our homes. When we wafch fhe peaceful
flickering of fhe Shabbos candles, we undersfand and feel fhe special
holiness fhaf comes wifh fhis mitzvah.
Can you imagine how wonderful if would be if fhis holiness
could lasf fhe whole week? Well, fhaf's whaf Sarah and Rivkah felf.
This happens in our homes foo.
The Shabbos candles bring us feelings of joy and peace. Al-
fhough we may be very rushed and busy on some Fridays, our
12 Chayei Sarah
homes suddenly become calm as soon as we light the Shabbos can
dies. And this light remains even after the Shabbos ends. Even
though we can't actually see their light throughout the following
week, as Sarah and Rivkah did, if's sfill fhere, making our homes
peaceful and happy.
Rivkah Imeinu's Shabbos candles broughf fhis holiness when
she was only fhree years old! This sef an example for all Jewish
girls.
As soon as a liffle girl reaches fhe age of fhree — or as soon as
she undersfands fhe meaning of lighting candles — she should
lighf her own Shabbos candle. This will bring lighf and holiness info
her home and info fhe entire world.
(Adapted from Likkutei Sichos, Vol. XV, pgs. 163-173)
Please Tell Me What the Rehhe Said 1 3

T o ld o s
Parshas Toldos begins by telling us about Yitzchak's family:
Eleh Toldos Yitzchak "These are the children of Yifzchak." Buf fhis
possuk does nof fell us abouf fhe children of Yifzchak.
Because fhe names of Yifzchak's children are nof mentioned in
fhe possuk, Rashi explains fhaf fhe possuk refers fo "Yaakov and
Esav, abouf whom fhis parshah speaks."
Buf wouldn'f we have known fhis wifhouf looking info Rashi?
Mosf of us surely know fhaf Yaakov and Esav were Yifzchak's only
children. So why did Rashi make a poinf of felling us?
If we read Rashi's words carefully, we will realize fhaf he is
frying fo feach us somefhing deeper fhan fhe names of fhe children.
Wifh fhe words, "abouf whom fhis parshah speaks," Rashi feaches
us how fo fhink abouf Yaakov — and even more so, how fo fhink
abouf Esav.
We know fhaf Esav was a person who did nof always do good
deeds. We do nof approve of whaf he did or fhe way he falked. Buf
Rashi fells us, "Yaakov and Esav, abouf whom fhis parshah speaks."
We should look af a person, even an Esav, fhe way our parshah in
fhe Torah speaks.
Whaf does fhis mean?
The Torah does nof decide whefher a person is good only by
his deeds. The Torah looks deeper, info his neshamah, and searches
for fhe good which is fhere. Every Jewish neshamah is good, because
if is a parf of HaShem. Even if a person may nof do good deeds, fhe
goodness of his neshamah is fhere, and fhe Torah fells us fhaf if has
fhe power fo come ouf. Nofhing can sfand in fhe way of fhe nesha-
mah.
Rashi is feaching us nof fo jump fo our own conclusions abouf
Esav. Insfead, we should fry fo see fhings in fhe same way as fhe
Torah. This helps us realize fhaf even a person like Esav has good
inside, and fhaf HaShem is waiting pafienfly for if fo come ouf and
shine.
14 Toldos
Yitzchak realized this. That is why he was willing to give Esav
the precious blessings he had received from Avraham. He was
hoping that Esav would be able to bring out the goodness in his
neshamah and begin doing good deeds.
(Adapted from Likkutei Sichos, Vol. V, Parshas Toldos)

V A Y E IT Z E I
It had been a wonderful weekend. Shmuli had spent a great
deal of time with his cousin Mendy, and they both loved every
minute of it.
Shmuli lives in Brooklyn. Mendy's family is on shlichus in Cali
fornia. The two cousins had not seen each other for a long time. So
when Mendy's father brought him to Crown Heights for the Shlu-
chitn Convention, they had a lot to talk about.
The Convention was over all too soon. As Shmuli helped
Mendy take his bags out to the car, he said: "Tm really sorry you're
leaving. It's too bad you don't live right next door to us."
"I had a great time here, Shmuli. I'll miss you, but I don't feel
sorry, and you shouldn't either," said Mendy.
"Don't you wish you didn't live so far away?" asked Shmuli.
"Actually, no," replied Mendy. "I feel very lucky to be on shli-
chus. I'm very proud of all the things my Tatie and Mommy do, and
they allow me to help, too. They tell me that I'm a junior shliach. If I
lived in Crown Heights, I'd have to wait until I was older before I
could go out on shlichus."
If Mendy's parents had heard this conversation they would
have been just as proud of Mendy as he was of them! He was fol
lowing the example of Yaakov Avinu, which we read in this week's
parshah, Vayeitzei.
Yaakov left the city of Beer Sheva and traveled to Char an. He
left Eretz Yisrael, where his righteous parents Yitzchak and Rivkah
lived, and journeyed far away, to a country he had never seen be
fore. He was going to live among people who were very different
from him, in a place that did not have the holiness of Eretz Yisrael.
Do you think that Yaakov Avinu journeyed to Char an just be
cause he was running away from Esav? Obviously, there's a more
important reason! HaShem would certainly have protected Yaakov
from Esav anywhere in the world. Eor example, Yaakov spent
1 6 Vayeitzei
many years studying in the Yeshivah of Shem and Ever, without
having to worry about Esav.
Yaakov journeyed to Charan because he had a job to carry out,
and he was ready to do it. He was willing to move away from his
home and fo feach people abouf HaShem. He would sef a personal
example of how a person should live and behave. Yaakov wenf fo
Charan on shlichus.
Acfually, we are all on shlichus. A Jewish neshamah is pure. If is
a parf of HaShem. Whaf is if doing in fhis world where HaShem is
hidden?
Our neshamos have a job fo perform. We have been senf on
shlichus fo make fhis world a dwelling place for HaShem, and fo
prepare if for fhe coming of Mashiach.
(Adapted from Sichos Shabbos Parshas Vayeitzei, 5752)

V A Y IS H L A C H
The wind was blowing, and large flakes of snow were falling
fo fhe ground. The Sfern children, Moffi, Ari, Esfher and liffle
Chaim, frudged fhrough fhe snow wifh fheir fafher on fhis winfry
Shabbos morning. Moffi held his liffle brofher's hand firmly buf pa-
fienfly. He walked slowly so fhaf Chaim would be able fo keep up.
As everybody waifed fo cross a busy sfreef, Moffi said wifh a
smile, "You know. Daddy, 1 can really undersfand whaf Yaakov
Avinu mean! when he fold Esav fhaf he would visif him eventually.
Affer Esav invifed Yaakov fo come wifh him fo his home af Har
Seir, Yaakov said: 'Go ahead, Esav. Til have fo walk slowly because
of my children and my many household dufies.'"
"Yeah," laughed Ari. "If Yaakov's children walked as slowly
as Esfher and Chaim, Esav would have had fo waif a very, very
long time."
"And Esav is still waiting, fill fhis very day!" smiled Mr. Sfern.
"Whaf do you mean?" asked Ari.
"Hey, Daddy's righf," said Moffi. "1 don'f remember learning
fhaf Yaakov acfually visifed Esav in Har Seir."
"You mean Yaakov made an empfy promise?" asked Ari in
surprise. "How could he fell Esav he would come and fhen never
show up?"
"You've asked a very good question," replied Mr. Sfern. "Buf
if's hard fo falk in fhis snow, so lef's discuss if while we're eating
our warm Shabbos meal."
Lafer, as fhe Sfern family saf around fheir Shabbos fable, Mr.
Sfern explained. "Yaakov Avinu indeed planned fo visif Esav af Har
Seir. The Torah fells us Ve'alu Moshiim beHar Tzion lishpot es Har
Esav, 'Saviors will go up on Mounf Zion fo judge fhe Mounfain of
Esav.' Then, in fhe time of fhe geulah, Yaakov fhe Jewish people will
go fo Har Esav, which is Har Seir, fo bring judgmenf upon Esav and
his descendanfs.
1 8 Vayishlach
"Yaakov Avinu knew that this would not happen immedi
ately, and he knew that he and his children would have to accom
plish a great deal of work — he called it 'household duties' —
before fhe geulah.
"A Jew's 'household duties' make fhe world a home for
HaShem. Yaakov promised fhaf he and his children, fhe Jewish
people, would fulfill fhis mission wifh devotion, no matter how
long if would fake. This mission will be complefed very soon, and
fhen we will visif Har Seir."
(Adapted from Sichos Shabbos Parshas Vayishlach, 5752)

y u d -T e s k is l e v
In a small town in Poland, there was an orphan shepherd boy
who grew up knowing very little about being Jewish. One day,
shortly before Yom Kippur, he met a group of people who were
fraveling fo Mezibush fo spend fhe holiday wifh fhe Baal Shem
Tov. The boy decided fo join fhem and soon, he was sfanding wifh
fhe many people in fhe Baal Shem T o y ' s shul.
Buf fhe boy did nof know how fo daven — he couldn'f even
read fhe Aleph-Beis. He saw all fhe people davening earnesfly from
fhe depfhs of fheir hearfs, and he also wanfed fo say somefhing fo
HaShem fhaf came from deep inside. So he drew a deep breafh and
lef ouf fhe shrill whisfle fhaf he would sound every evening when
he gafhered fhe sheep from fhe fields. Righf in fhe middle of daven-
ing on Yom Kippur, fhe shepherd boy whisfled as loud as he could.
The people in fhe shul were shocked, buf fhe Baal Shem Tov
calmed fhem and said, "A ferrible decree was hanging over us. The
shepherd boy's whisfle pierced fhe heavens and erased fhe decree.
His whisfle saved us, because if was sincere and came from fhe
very boffom of his hearf, where he feels love for HaShem even
fhough he doesn'f know or undersfand why."
The Baal Shem Tov was fhe founder of Chassidus. He faughf
people fo serve HaShem wifh a sincere hearf like fhe shepherd boy
did. His sfudenfs spread Chassidus fo many Jews, feaching fhem
fhaf a Jew should serve HaShem wifh his hearf.
The Baal Shem T o y ' s leading sfudenf was fhe Maggid of
Mezerifch. One of fhe many people who came fo sfudy wifh him
was fhe Alfer Rebbe. The Alfer Rebbe spread Chassidus fhroughouf
Russia. When fhe Russian governmenf saw fhaf many people were
following his feachings, fhey arresfed him. On Yud-Tes Kislev he
was released, and fhis dale became fhe Rosh HaShanah of Chas-
sidus. From fhis day onward, fhe Alfer Rebbe began spreading
Chassidus even more fhan before.
20 Yud-Tes Kislev
The Alter Rebbe called himself the grandson of the Baal Shem
Tov. "I am his student's student/' the Alter Rebbe said, "so 1 am
like his spiritual grandchild. 1 am continuing his teachings."
But wait a minute, this seems to be a contradiction. The Baal
Shem Tov taught that a Jew must serve HaShem with his heart. But
we know that the Alter Rebbe called his own teachings, Chahad
which stands for Chochmah, Binah and Daas — wisdom,
understanding and knowledge. These are all things we do with our
mind, not our heart. So how could the Alter Rebbe say that he is
continuing the Baal Shem Tov's teachings? The Baal Shem Tov
stressed the heart, and the Alter Rebbe stressed the mind.
Actually, there is no contradiction. The Baal Shem Tov was
talking about a Jew's love for HaShem that comes from deep inside.
This is what the connection between a Jew and HaShem is all about.
This is the feeling that came out in the shepherd boy's whistle on
Yom Kippur.
But in the hustle bustle of our everyday lives, we don't always
feel this love. The Alter Rebbe teaches us that we shouldn't only
wait for special times to make us feel this love for HaShem. We can
bring out this every day.
How? By studying the Chahad Chassidus the Alter Rebbe
taught. These teachings allow us to understand many deep things
about HaShem and about our neshamos. When we study this, our
minds will understand and this will make our hearts feel.
(Adapted from Likkutei Sichos, Vol. IV, Chai Elul)

V A Y E IS H E V
Rivki's room looked very much like the carnival her class was
planning for Chanukah. Papers, streamers, balloons, tickets, prizes,
and boxes were scattered all around. Rivki was the class president,
and her friends were going to come over soon to organize the pro
ject.
Rivki sat hunched over her plan book. "What are we going to
do?" she thought. "We don't have enough room to set up all the
booths." She tried to rearrange the floor plan again on a fresh piece
of paper.
While Rivki was busy working, her sister Leah came into the
room. "Rivki, our class is putting on a Chanukah play. Fm one of the
seven sons of Chanah who wouldn't bow down to the idol. 1 can't
decide which costume to wear."
"Oh, Leah!" blurted out Rivki. "I'm busy enough with my own
problems, and 1 can't possibly worry about yours!" Rivki went back
to her work. She didn't notice her mother standing in the doorway
of her room.
"Rivki, I'm happy that you are so involved in a good project,"
her mother said with a smile. "I'm sure it's a lot of work and that
you have to handle many details. Still, you might try to put your at-
fairs aside for a moment and help someone else with theirs. Think
what Yosef HaTzaddik did when he was imprisoned in Egypt."
Rivki put down her pen and looked at her mother. To tell the
truth, she was pleased to take a break from her project.
"Yosef HaTzaddik," her mother continued, "certainly had
plenty of problems of his own. Nevertheless, he paid attention to
other prisoners as well.
"One day, Yosef noticed that the royal butler and baker were
in a bad mood. Yosef was probably not in a great mood himself,
since he was taken from his family and thrown into prison. Still, he
listened patiently to their dreams, and he offered them some
advice.
22 Vayeishev
"This was very typical of Yosef. He was a person who cared
abouf ofhers even if he had his own worries. When he was born, his
mofher said, Yosef HaShem li hen acher. Acker means 'anofher.' If also
means 'an oufsider.' Yosef cares for ofher people even fhose who
are differenf, and even fhose who are oufsiders. He reaches ouf fo
fhese people and brings fhem close, making fhe 'acker' info a hen 'a
son.
(Adapted from Likkutei Sichos, Vol. XXVI, p. 91,

Sichos Shabbos Parshas Bo, 5752)
24 Vayeishev
M IK E IT Z
"Shimon!" called Rabbi Davidson, the fourth grade teacher.
"Please look into your Chumash and pay attention."
The teacher's stern tone jolted Shimon, who was staring out of
fhe window, losf in fhoughf. "1 didn'f mean fo sfarfle you," said
Rabbi Davidson, fhis fime in a more relaxed voice, "buf you really
musf nof daydream so much in class. Maybe if has fo do wifh fhe
parshah we are learning which is all abouf dreams. Pharaoh has two
dreams, Yosef is called fo inferpref fhose dreams because he was
righf abouf ofher dreams by fhe buffer and fhe baker, and Yosef
was sold fo Egypf in fhe firsf place because of his dreams."
Shimon nodded his head apologetically. "Acfually, Rabbi
Davidson, 1 really was fhinking abouf fhose dreams. We learned
fhaf Pharaoh woke up and called his wizards fo explain his dreams,
righf?"
"Thaf's correcf, Shimon." The feacher fumed fo fhe class and
asked, "Who remembers how fhe wizards inferprefed fhe dreams?
We learned fhaf Rashi."
Many hands shof up and fhe feacher picked Yossi. "They said
fhaf fhe seven faf cows and sfalks were a sign fhaf Pharaoh was
going fo have seven daughfers, and fhaf fhe seven fhin cows and
sfalks mean! fhaf fhe daughfers were going fo die."
"And fhe ofher explanation?" asked Rabbi Davidson, pointing
af Dovi.
"They said fhaf Pharaoh was going fo conquer seven nations,
buf fhaf seven ofhers would lafer rebel againsf him."
"Thaf's jusf whaf 1 was fhinking abouf," Shimon declared.
"Why wasn'f Pharaoh satisfied wifh his wizards' explanations?
Why was Yosef's inferprefafion so convincing fhaf he accepfed if
righf away?"
Rabbi Davidson smiled. "Thaf's an excellenf question, Shimon,
if fhaf's whaf you were fhinking, fhen I'm nof even upsef abouf
your daydreaming.

"You see. King Pharaoh ruled over the world's leading empire
of that time. Now, a ruler is not a private person. He is responsible
for his people, and he spends his entire life attending to their needs.
Pharaoh knew that his dream had a very important message which
would involve himself as well as his entire people.
"Pharaoh did not think that the explanations his wizards gave
were fit for a king's dreams. Having children or showing the
strength of his armies do not involve all the people in his nation.
Yosef's explanation was different. Yosef told him that years of
plenty and years of famine would arrive. These events would affect
everybody in his empire."
If this is true about a non-Jewish leader, then it is certainly true

about a Jewish leader. A Jewish leader does not only think about
making his own life better or about helping a small group of people
close to him. A Jewish leader cares about the entire Jewish nation.
(Adapted from Likkutei Sichos, Vol. XV, Parshas Mikeitz)
26 Mikeitz
C hanukah
Things weren't so bad for the Jews when the Greeks first
entered Eretz Yisrael. The Greeks were not a primitive nation of
warriors; they did not want to destroy the Jewish people or their
land. In fact, they were wise people, who liked to think, paint, and
build. They admired beautiful things; they wondered about the
secrets of nature, and they respected other peoples' wisdom.
So why did a war break out between the Greeks and the Jews?
Why did the Greeks make laws against the Torah and punish Jews
who did not follow their rules?
Let's try to picture how it might have happened: The Greek
king wanted to find out how to rule Eretz Yisrael, so he sent out
some soldiers to mingle with the Jews. "Find out more about these
people. See how they live. Study their daily activities, and then
report to me," he instructed his soldiers.
The soldiers set out on their mission. They entered the Jewish
cities and strolled down the streets.
"They look pretty peaceful to me," said one soldier to another
as they walked past a shop. They overheard a merchant saying to a
customer: "Here, sir, you gave me an extra gold coin by mistake."
The Greek soldiers exchanged glances. "Well, it looks like they
also have laws about doing business honestly."
"So what? We do too. All people should be fair with each
other."
"Hey, look, what's that on the door?"
"Looks like a piece of parchment. Let's ask."
The owner of the shop told them about the mezuzah. As they
walked away from the shop, one soldier shrugged and said: "It
doesn't mean anything to me, but if hanging up a little scroll to
remind them of their history makes sense to them, well, why not?"

On the way, the soldiers passed by an olive grove. "Take a
look at that fellow," one pointed to a Jewish worker. "He's collect
ing single drops of oil from each olive."
"Hey Jew, if'11 fake you forever fo gef fhe oil ouf of fhe olives if
you do if fhaf way. Here, lef me show you how we do if."
"Thank you, sir," fhe worker replied. "We also use oil presses.
Buf nof for fhis oil. These firsf drops of oil will lighf fhe menorah in
our Holy Temple."
"Menorah? Whaf's fhaf? And why do you do if fhaf way?"
The worker explained abouf fhe Beis HaMikdash, and con-
eluded: "...fhaf's fhe way G-d fells us fo do if."
"You mean you do if jusf because your G-d says so?"
The Jew nodded and wenf back fo work; he didn'f fry fo
explain. The Greeks believed only fhings fhaf fhey could under-
sfand. If wasn'f easy fo explain fo fhem fhaf we do fhings jusf
because HaShem says so.
The soldiers reporfed fo fheir king. He was bofhered by whaf
fhey fold him. "We'll show fhem," he said fo his men. "They may
have an inferesfing religion, buf fhey have fo learn fo accepf man
made ideas, nof some holy commandmenfs from an invisible G-d.
"Lef fhem lighf fhe menorah if fhey wanf fo. Buf we'll give fheir
oil our Greek touch."
And fhaf's whaf fhe Greeks did. They enfered fhe Beis HaMik-
dash and made fhe oil impure. Then fhey fried fo stop fhe Jews from
observing HaShem's Torah and mitzvos.
The Jews responded wifh mesirus nefesh, daring fo challenge
fhe mosf powerful armies in fhe world wifh a few men and hardly
any arms. Buf HaShem helped fhem. They miraculously defeated
fhe Greek armies, came back info fhe Beis HaMikdash, and cleansed
if of fhaf Greek fouch. And fhen, fhe menorah again burned wifh fhe
lighf of pure oil.
(Adapted from Likkutei Sichos, Vol. Ill, Chanukah)
28 Chanukah
V A Y IG A SH
Aryeh was very excited. His older brother Shmuel had been
studying for a year in the Yeshivah Gedolah in Australia. He was
now home for fhe yeshivah's shorf summer break. "1 hope he'll wear
his blue down coaf so fhaf I'll be able fo pick him ouf in fhe crowd,"
said Aryeh fo his sisfer Shirah on fhe way fo fhe airporf.
"Of course he'll wear if — if's snowing oufside," said Shira.
"Buf Shirah, if's summer in Ausfralia. He may nof have
realized how cold if is here now!"
As if fumed ouf, Shmuel was wearing his blue down coaf, buf
if didn'f help much — Aryeh hardly recognized his older brofher.
"Have 1 changed fhaf much?" asked Shmuel, giving Aryeh a
hearfy hug.
Aryeh reached up fo his brofher's face. "Shmuel, you look very
differenf. When you leff for yeshivah, you hardly had a hair on your
chin. Now you have a full beard!"
Shmuel laughed. "Oh, fhis?" he asked sfroking his beard.
"Well, 1 guess fhaf's whaf happens when you gef older and wiser."
"And when you sfay away from home for a long time," added
Shirah. "Hey, fhaf reminds me of parshah class fhis week. When
Yosef's brofhers stood before him in Pharaoh's palace, he recog
nized fhem buf fhey did nof recognize him. Rashi explains fhaf
when fhey sold him as a slave he was a teenager. Now he had a full
beard which made him look much differenf."
"A beard does make a person look differenf," agreed Aryeh.
He fhoughf for a momenf. "Buf still. I'm surprised fhaf he changed
so much fhaf Yosef's brofhers could nof recognize him, even after
meeting and falking fo him again and again. Even when Yehudah
argued fo save Benyamin, he did nof fhink fhaf he was falking fo
Yosef."
"Chassidus can explain fhaf," explained Shmuel. "You see, if
was hard for you fo recognize me because of my beard, still you
knew 1 would look like a yeshivah bachur. Buf when fhe brofhers

came to Egypt and met a governor who was supplying food to all
the hungry people and who was running the economic affairs of
fhe counfry, if never occurred fo fhem fhaf he could possibly be
Yosef. They fhoughf Yosef would be concerned only wifh spirifual
fhings. fhey could never imagine him being so involved wifh busi
ness. Thaf's why fhey didn'f recognize him.
"Buf Yosef was on a higher level fhan his brofhers. Yaakov
Avinu had faughf Yosef all of fhe Torah he knew. This helped Yosef
live like a Torah Jew even fhough he lived among people who were
far from HaShem and fhe Torah. Even when he was involved in
buying and selling, he knew fhaf fhe Torah is whaf is mosf valu
able."
HaShem wanfs a Jew fo be involved in fhis world, and fo make

if a place where HaShem's presence is felf. We should follow Yosefs
example. Even when Yosef was involved in business maffers, his
life was nof separafe from HaShem and fhe Torah.
(Adapted from Likkutei Sichos, Vol. Ill, Parshas VayigasU)
30 Vayigash
VAYECH I
You have something which is very special. It's yours for life. If
will go wifh you wherever you go. You don'f have fo pay for if,
carry if, guard if, or make room for if. You didn'f even have fo work
fo gef if.
Do you know whaf if is?
If's your name!
Some people are named affer greaf men or greaf women.
Ofhers are named affer relatives who passed away.
Sometimes people are given names which fell us abouf evenfs
in fheir lives. Adam's name comes from fhe word adamah, earfh,
because HaShem creafed Adam from fhe earfh. Moshe Rabbeinu's
name comes from fhe word moshui, "pulled in" because fhe baskef
Moshe was lying in was pulled in from fhe Nile River.
Some names fell us abouf wishes, fhoughfs or ideas connecfed
wifh fhe person. Rachel Imeinu's firsf child was born affer many
years of waiting, so he was named Yosef, which means "add."
While she was waiting, Rachel wished and prayed fhaf HaShem
would bless her wifh an additional son.
Lafer, Yosef called his own children by names which fell us
whaf he wished and hoped for.
Yosef named his firsf born son Menasheh, from fhe word
nasho, "forgef." Yosef did nof wanf his family fo forgef where fhey
came from or who fhey were. The name Menasheh was a reminder,
as if someone was consfanfly saying: Lef us nof forgef fhaf we are
fhe descendanfs of Avraham, Yifzchak and Yaakov, even fhough
we are now living in Egypf. Even when Jews are in golus, fhey musf
always remember who fhey are.
Yosef knew fhaf HaShem senf fhe Jews info golus for a purpose.
They are nof jusf supposed fo sfruggle fhrough fhe golus and re
member fhaf fhey are Jews. They are supposed fo make fhe golus
fruitful, like a garden which flowers and blooms. By using every-
fhing in fhe golus for fhe Torah and ifs mitzvos, we make fhe world a

dwelling place for HaShem. Wishing for fhis, Yosef named his
second son Ephraim, which comes from fhe Hebrew word for fruif-
ful.
This week's parshah fells us how Yaakov Avinu blessed
Menasheh and Ephraim. Even fhough Menasheh was older,
Ephraim received fhe greafer blessing. Ephraim shows us fhe pur
pose of golus — fhaf a Jew should prosper and be fruifful in fhe
Torah way. Thaf's why Yaakov gave him fhe greafer blessing.
Sfill, Menasheh is fhe older brofher and he comes firsf. This
also feaches us an imporfanf lesson. Ephraim can succeed and be
fruifful in golus because Menasheh consfanfly reminds him who he
is and where he comes from.
Like Menasheh and Ephraim, we are living in golus and musf
remember fhe lessons bofh of fheir names feach. Buf we have fo
remember anofher lesson Yosef faughf. Yosef fold fhe people pekod
pekadeti — fhe geulah would come, and HaShem would fake fhem
back fo Eretz YIsrael.
(Adapted from Likkutei Sichos, Vol. V, Hosafot, Parshas Vayechi)
32 Vayechi
S hmos
This week's parshah tells us about the slavery of the Jewish
people in Mitzrayim. But the parshah begins, V'eileh Shmos Bnei
Yisrael Haboim Mitzrayma — "These are the names of fhe children of
Israel who came info Egypf."
Buf even before fhey were enslaved, fhey had already enfered
galus. When a Jew leaves Eretz Yisrael and goes fo Mitzrayim — he is
in galus. He can immediafely feel fhe difference between Eretz Yis-
rael and Mitzrayim.
Let's take an imaginary journey with Bnei Yisrael. They had
recently arrived in Mitzrayim. We might hear one Jew talking to
another.
"it sure is hot here. Doesn't it ever rain? The rain would cool
off fhe air and clear if up a bif."
"Oh no! if hardly ever rains here in Egypf."
"No rain?! Then how do fhe crops grow?"
"Why, from fhe Nile River, of course."
"The river? Do you mean we will have fo draw buckefs of
wafer from fhe river fo wafer our fields? Thai will fake forever!"
"Nof af all. The Nile River overflows, and sfreams of wafer
gush info long irrigation difches which sfrefch ouf for miles and
bring wafer fo fhe fields. Everyone depends upon fhe river fo grow
fheir food."
"Whaf a difference befween fhis land and Eretz Yisraell The
rain which wafered our fields in Eretz Yisrael came down from fhe
heavens. We Jews look upwards fo HaShem for rain. Here, fhe
people look down info a river. They depend upon if fo make fheir
crops grow. No wonder fhey worship fhe Nile River as a god."
Life in Mitzrayim makes people feel complefely dependenf on

fhe Nile River. They are always looking down toward fhis nafural
force.

That is also the way people in galus often think. But it is a mis
take to feel fhaf we are fofally dependenf on nafure.
The frufh is — and fhis is fhe whaf we should all believe —
fhaf HaShem confrols everyfhing, including nafure. When we look
up fo fhe sky and ask HaShem for rain fo wafer our fields, we re
member fhaf our food and our very lives depend upon Him.
(Adapted from Likkutei Sichos, Vol. VI, Shmos)
36 Shmos
V A ’E IR A
Every Friday, Morah Stein teaches the fifth grade about the
parshah. This week the class was discussing the ten makkos (plagues)
which HaShetn brought upon the Egyptians. The girls already knew
a lot about the parshah.
"This week's parshah mentions seven of fhe fen makkos," called
ouf Suri.
"Pharaoh was warned before fwo of fhe makkos, buf fhe fhird
one came wifhouf warning," recalled Mimi.
"Aharon caused fhe firsf fwo makkos by sfriking fhe Nile River
and pointing his sfaff af if. Moshe could nof do fhis himself,
because he had been saved by fhe river," said Brochah.
Morah Sfein was pleased wifh fhe girls' knowledge. "Since
you know so much abouf fhe parshah already, lef me ask you some
questions fhaf will make you fhink." The class was eager fo hear
fhe questions, and fhey lisfened affenfively.
"Why did HaShem bring fhe makkos upon fhe Egyptians in fhe
firsf place?" asked Morah Sfein.
"Because fhey deserved fo be punished," answered Rivki.
"Buf HaShem can punish people in many differenf ways. Why
did He choose fo punish fhe Egyptians wifh fhese sfrange and
wondrous makkos? He could have desfroyed fhem all in a single
insfanf. Why did fhe makkos have fo fake several monfhs, and why
were fhere so many miracles?"
The girls did nof know fhe answer, so Morah Sfein continued:
"When HaShem fold Moshe Rabbeinu fo fell Pharaoh fo lef fhe Jews
leave Egypf, whaf was Pharaoh's firsf reaction?"
"1 know," said Shaindy. "Pharaoh sfubbornly asked: 'Who is
HaShem fhaf 1 musf lisfen fo Him?'"
"Oh, 1 gef if" called ouf Feige.
All fhe girls fumed fo Feige. Feige was fhe class brain. If any
one could figure if ouf, she could. "The Egyptians didn'f believe in
38 Va’eira
HaShem. So HaShem punished them by bringing supernatural
makkos. These miracles forced them to learn about HaShem and to
realize how great He is."
"Very good thinking/' Morah Stein complimented Feige.
"HaShem brought the makos for a clear purpose: Viyaydu Mitzrayim
ki Ani HaShem 'So fhaf fhe Egyptians will know fhaf 1 am HaShem.'
The makkos helped fhe Egypfians and fhe entire world recognize
HaShem's power."
(Adapted from Likkutei Sichos, Vol. XXI, Parshas Va’eira)

Are you a member of the local Tzivos HaShem club in your
neighborhood? It's very special to be part of this world-wide chil
dren's club. Did you know that the name Tzivos HaShem, the Army
of HaShem, is mentioned in Parshas Bo? "And it was on this very
day that the entire army of HaShem left the land of Egypt."
Many things help to make an army strong and successful. Let's
talk about three very important rules.
The first is to obey. We all know that we should listen to our
parents, our teachers and other people who guide us. Still, we
sometimes say: "Sure, Mommy, I'll do what you say, but please tell
me why 1 have to do it?" Or "Why does the teacher tell me to do it
this way?"
Soldiers on the front don't ask why. They listen to their com
mander, who may or may not explain why, and do just as they are
ordered. After the battle is over, there may be time to discuss and
explain. But while in combat, the soldiers must carry out every
order which they are given.
The second important rule is to cooperate. Kol Yisrael Arevim
Zeh Lazeh, all people of Israel are responsible for one another, in the
army, cooperating with another person is much more than just a
good thing to do. it's necessary, because it's the only way that the
army can succeed. All the soldiers in any unit depend upon each
other.
Soldiers in a tank depend upon the navigator to steer them in
the right direction. Parachutists in the air depend upon the pilot to
fly the plane at the correct height, and upon radar specialists miles
away to give them correct reports, in the armory, soldiers depend
on the equipment manager to supply them with the proper arms.
And every soldier in the field of battle hopes that his fellow man
will help him in time of need.
The third rule is to understand the importance of every indi
vidual.
40 Bo
Even though every soldier knows that others care for him and
will be there to help him, he must still take full responsibilify for
himself and for his position. The fufure of fhe entire army some
times depends upon a lone guard af an oufposf, or upon fhe infor-
mafion provided by one radio dispafcher. Every individual soldier
musf do his job properly in order for fhe army fo succeed.
These fhree rules musf also be followed in HaShetn's army. We
follow HaShem's commandmenfs wifh kabbalas 01. We cooperafe
wifh each ofher, showing Ahavas YIsrael. And each one of us fries
his besf fo do his own job well. This makes our army of Jewish chil
dren fhe sfrongesf and mosf successful force in fhe world.
(Adapted from the Sicha of 5th Day of Sukkos, 5741)

Y U D SH V A T
On the day of a person's yahrzeit, we think about that person.
But we are not just remembering — we are learning from his good
deeds. This is especially true on a day like Yud Shvat, when we
celebrate the yahrzeit of the Previous Rebbe.
The Previous Rebbe led a life of mesirus nefesh. Mesirus nefesh
means "giving up one's life." Throughout our history, many people
gave up their lives because of their Jewishness. But mesirus nefesh
isn't only actually giving up one's life. Mesirus nefesh is also living
our lives without thinking of ourselves, concentrating instead only
on doing what HaShem wants.
Mesirus nefesh was the Previous Rebbe's way of doing things
wherever he was. First in Russia — with tremendous mesirus nefesh,
he spread Torah despite terrible hardships. He was arrested,
imprisoned and beaten. And still he persisted. What's more, he
took upon himself the responsibility of sending others to spread
Torah with mesirus nefesh.
After he was forced to leave Russia, he arrived in Poland.
There, though the government did not interfere with the study of
Torah, the Previous Rebbe also showed a great amount of mesirus
nefesh in his work. He had to confront other Jewish leaders in
Poland who did not agree with what he was doing.
"Why are you putting so much effort into setting up yeshivos in
small towns scattered throughout Poland?" they argued. "It's hard
enough to support the big yeshivos that already exist in the main
cities." But the Previous Rebbe just continued his difficult work
making sure that Jews in the distant small towns would also have a
Jewish education.
When he came to America because of World War 11, the Previ
ous Rebbe continued spreading Torah with mesirus nefesh.
But why did he need mesirus nefesh in America? America is a
free country. Everyone can do as they please.
That's true. But many Jews who came to America from Europe
thought it would be a better idea not to show their Torah lifestyle
42 Yud Shvat
too much. "America," they said, "is different. Here we should look
like everyone else." So many people shaved their beards and hid
their tzitzis.
The first thing the Previous Rebbe said when he arrived was:
"America is not different!" With enormous mesirus nefesh, he per
suaded Jews to keep the Torah and its mitzvos openly and proudly.
That paved the way for America fo become a land where Jews keep
fhe Torah and ifs mitzvos wifh joy and pride.
(Adapted from Likkutei Sichos, Vol. XVIII, Parshas Chukas-Balak)

BESH A LLA C H
The first time that Moshe Rabbeinu announced HaShem's
promise to take the Jews out of Mitzrayim, everyone believed him
and bowed to HaShem gratefully. But when they saw that this
promise was not being fulfilled immediately, they became very dis
appointed. Their hard work made it difficult for them to listen to
Moshe.
Moshe brought the message of geulah to Pharaoh alone. After
the ten plagues. Pharaoh gave in and let the Jews go.
But even after they left Egypt, the Jews were still afraid of the
Egyptians. Many Jews became so terrified when they were chased
by the Egyptian army that they spoke of returning to the slavery in
Egypt. They did not feel secure and free until after the Red Sea
split.
Still, there was one group which stood out all along. These
were the Jewish children who had learned to trust in HaShem from
the time that He protected them from being killed by Egyptians.
The Jewish adults stood fearfully at the brink of the Red Sea,
but the Jewish children were calm. They knew that HaShem would
save them. Later, even young babies joyfully sang Az Yashir, prais
ing HaShem for the great miracles of geulas Mitzrayim.
In many ways, Mashiach's coming will be like geulas Mitzrayim,
and Jewish children will have a large share in it. We read, "Do not
touch My anointed ones {meshichoi)." Our Sages tell us that the
word meshichoi means the Jewish children. Why are children called
with this name? Because they have the strongest desire for Mashiach
to come.
Everyone wants Mashiach to come. But adults are busy with
work and with paying bills. Children are not bothered with these
worries and responsibilities. They can concentrate on what they
really want, which is Mashiach. That is why children were the first
to sing "We Want Mashiach Now."
44 Beshallach
The dictionary says that "want" also means a lack or a need.
Jewish children feel that something is missing because Mashiach has
not yet come.
But we will not have to wait much longer, because Mashiach is
coming very soon. When he does come, as at the Red Sea, the chil
dren will recognize him first.
(Adapted from Sichos Simchas Torah, 5752)

Y IS R O
Just before Mattan Torah, all of fhe Jewish people gafhered
around Mounf Sinai. The mounfain was surrounded by fire, and a
heavenly cloud settled on fop. The enfire world came fo a half as
fhe sound of fhe shofar was heard; fhunder roared and lighfning
flashed in fhe background.
In fhe Talmud and in fhe Midrash, our Sages fell us more abouf
whaf happened fhen. Rabbi Akiva fells us fhaf fhe Jewish people
could acfually "see fhe fhunder and hear fhe lighfning."
Why does Rabbi Akiva fell us fhis?
Many ofher miracles look place af fhaf time: All fhe birds
slopped chirping precisely af fhe momenf fhe Torah was given,
flowers and fruif-bearing frees sproufed forfh from fhe deserf
mounfain, and mosf imporfanf — fhe Jewish people acfually heard
HaShem fell fhem fhe Ten Commandmenfs. Is Rabbi Akiva jusf
adding anofher miracle?
No. Rabbi Akiva is leaching us somefhing very imporfanf. He
is leaching us is how a Jew should look af fhe Torah and fhe world
around him.
We usually see physical fhings, buf nof ideas or fhoughfs. Yef
our ears can lisfen fo ideas — even deep and holy fhoughfs abouf
HaShem.
The Torah guides a Jew fo gaze deeper info fhe fhings which
appear before his eyes and fo look for fhe fhings which his ears
have heard abouf. HaShem hides His holiness in fhe fhings around
us. Even fhough we cannof see if, if is still !here, if is our job fo look
deeper, fo find fhaf holiness, and fo reveal if. Every mitzvah which
we perform helps us reveal fhaf hidden holiness.
Eor example, a delicious red apple. The Korean grocer says,
"Ifs color is so red, ifs shape is perfecf and if fasfes delicious!" He
sees fhe apple as a nice, fasfy fruif. Buf a Jew who makes a berachah
on fhe apple is looking af more fhan jusf a fruif. He sees fhe bless
ing of HaShem, and fhanks Him for making fhe fruif grow.
46 Yisro
This is what Rabbi Akiva meant when he said that the Jews
could see what is heard — that the Torah makes it possible for us to
look deeper and see the holiness in the world around us.
In his own life. Rabbi Akiva sef an example of how fo look
deeper fhan whaf our eyes can see. He once accompanied a group
of Sages who passed fhe sife of fhe Beis HaMikdash affer if was
desfroyed. Suddenly, a fox darfed ouf from fhe rubble. Spotting fhe
fox, fhe sages bursf ouf in fears.
"How ferrible! Look whaf has happened fo our holy place!"
fhey cried.
Buf Rabbi Akiva did nof cry; insfead fhe Sages saw him smil
ing. "How can you possibly rejoice while seeing fhis desfruction?"
fhey asked him in wonder.
"1 am happy because 1 am looking beyond whaf my eyes see,"
replied Rabbi Akiva. "Jusf as HaShem carried ouf His warnings fo
desfroy fhe cify. He will also fulfill His promise fo rebuild fhe Beis
HaMikdash. The desfroyed Beis HaMikdash helps me see fhe rebuilf
cify of Yerushalayim and hear fhe sounds oi geulah approaching."
(Adapted from Likkutei Sichos, Vol. VI, Parshas Yisro)

M ISH P A T IM
During lunch break, an exciting game of baseball was going on
in the field. Heshy's team was up at bat and the score was close.
But Ari didn't join the game. He had gotten up late that
morning; he rushed through breakfast so that he wouldn't miss the
bus; he forgot his lunch at home, and he didn't have any money to
buy food. He was really hungry by now.
Ari wandered around the school yard hesitantly, until he
finally decided to approach Heshy, who was cheering the team's
player at bat.
"Heshy," Ari asked bashfully. "Would you lend me some
money so 1 could buy a bagel at the canteen? 1 forgot my lunch."
"Sure, Ari, but my wallet is in my briefcase. As soon as the
game is over I'll get the money from the classroom."
Ari was embarrassed to tell Heshy that recess would also be
over by the time the game finished, and the canteen would be
closed. He needed the money now.
Perhaps Heshy would have acted differently if he had thought
about one of the mitzvos in Parshas Mishpatim, "When you shall lend
money to My people, to a needy person."
It also might have helped if he had remembered a story about
the Tzemach Tzedek. He was on his way to shul when a chassid, Reb
Pinchas, asked him for a loan.
"I'll be happy to lend you the money," the Tzemach Tzedek
told him. "Please come to my house right after davening."
The Tzemach Tzedek continued walking to shul and prepared
for davening, but as he wrapped himself in his tallis, he remembered
that it was market day.
"Reb Pinchas probably needs the loan for business today. The
sooner he gets it, the more profitable his business will be. 1 must
give him the money right away," thought the Tzemach Tzedek. He
put away his tallis and rushed home to get the money. Then he
48 Mishpatim
hurried to the market, found Reb Pinchas, gave him the loan, and
rushed back to shul. As he washed his hands before davening, his
grandfafher, fhe Alfer Rebbe, suddenly appeared fo him. The
Tzemach Tzedek had been waifing for such a vision for a long time.
If was because of fhe mitzvah fhaf he performed fhaf fhe Alfer
Rebbe appeared fo him.
(Adapted from Toros Menachem 5710, p. 211ff)

T erum ah
This week's parshah teaches us about building the mishkan, the
Sanctuary which traveled with the Jews through the desert. The
walls of the Mishkan were made of wooden planks cuf from cedar
frees.
We can learn a lesson from fhe use of cedar frees for fhe mish-
kan. The Torah calls fhe cedar frees atzei shittim, and fhis name helps
us undersfand fhe lesson which fhe cedar frees feach us. The
Hebrew word shittim comes from shtus — somefhing foolish.
Our sages feach us fhaf a person will nof commif a sin unless
he fhinks foolishly. Every Jew wanfs fo be close fo HaShem and fo
do whaf He wanfs us fo do. So whaf foolish shtus could cause a
person fo sin? If's fhe yetzer hora, which fries fo convince him fhaf
he can commif fhe sin and sfill be close fo HaShem. The person
doesn'f always realize fhaf fhis is nof frue, and fhaf believing if is
foolish.
Thaf is one fype of shtus, buf fhere is also "good shtus." Buf
how can shtus be good? Good fhings aren'f foolish.
Being foolish means doing fhings wifhouf fhinking. Yef some
times, doing somefhing wifhouf fhinking can be good. For example,
before fhe Jews received fhe Torah, fhey said naaseh venishmah, "We
will do and we will lisfen." They promised fo do whaf HaShem said
wifhouf waiting fo hear whaf He would fell fhem fo do.
Was fhaf foolish? Well, fhe Jews didn'f fhink abouf whaf
HaShem would fell fhem fo do before fhey made fhaf promise. They
promised fo follow HaShem's insfrucfions before knowing whaf
fhey would be. This is good shtus.
Good shtus means kabbalas 01 — deciding fo fulfill HaShem's
mitzvos, and sfudying fhe Torah jusf because HaShem fells us fo.
Every Jew has a mishkan in his hearf. Like fhe mishkan in fhe
deserf was builf from atzei shittim, we can build our mishkan by
50 Terumah
teaching the part of ourselves which listens to the shtus of fhe yetzer
hora, fo do "good shtus."
(Adapted from the maamar, Basi LeGani, 5711)

T etzaveh
Suri had invited some friends over to her house after school.
The girls were playing jump-rope in the driveway and Mommy
could hear their loud and happy voices through the kitchen win
dow.
Mommy didn't mind the noise. She was glad that the girls
were having a good time. Still, something bothered her. "Why do 1
always hear Suri's voice above everyone else's when she is play
ing?" sighed Mommy to herself. "Yet, when she has something
important to say, she often doesn't speak up."
That evening. Mommy asked Suri to sit with her on the couch.
"Suri," began Mommy. "In this week's parshah, the Torah tells
us about the beautiful clothes which the kohanim wore."
"Yes. 1 know. Mommy," Suri interrupted. "We learned about
that in school. Morah even showed us pictures of the clothes. 1
loved those little golden bells and pomegranate-shaped balls which
hung at the bottom of the me'eil (robe). "
"Those bells were not sewn onto the kohen gadol's clothes just
to make them look pretty," said Mommy.
"Really?" asked Suri. "What else were they for?"
"Those little bells jingled as the kohen gadol approached, so that
people would know that he was coming.
"When the Torah describes those bells, it says: 'And [their]
sound will be heard as he enters the holy [place].' When it comes to
something holy — we should let ourselves be heard. When we are
playing, our voices don't always have to be the loudest in the
crowd. But when we say berachos, daven, or bench, our voices should
be heard loud and clear."
Saying things loud and clear shows that we are excited and
proud of what we are doing. That's how we should feel about
studying and fulfilling the mitzvos of the Torah. The people around
us will hear the excitement in our voices and see how proud we are
to do mitzvos. This will encourage them to do more mitzvos.
(Adapted from Likkutei Sichos, Vol. XVI, p. 337ff)
52 Tetzaveh
Kl S IS S A
Parshas Ki Sissa begins with the mitzvah of machatzis hashekel.
HaShem tells Moshe Rabbeinu to take a census of fhe Jewish people.
Insfead of counfing heads, every Jew is commanded fo give half of
a silver shekel. By counfing fhe half shekalim, Moshe would know
fhe number of Jewish people.
As fhe people broughf fheir machatzis hashekel, fhe silver coins
added up. Whaf did fhey do wifh all fhaf silver? If was used for fhe
adonim of fhe mishkan. The adonim are fhe sockefs which are fhe
base for fhe wooden boards which make up fhe walls of fhe
mishkan.
The mitzvah of machatzis hashekel feaches us abouf ahavas Yis-
rael. Every Jew broughf exacfly half a shekel — no more, no less.
This mitzvah reminds us fhaf we all need each ofher, and fhaf in or
der fo have one whole, we need fwo halves. The shekel fhaf each
Jew gave was nof complefe until anofher Jew also gave half a shekel.
These half shekalim were used fo make fhe base of fhe Mishkan,
showing us fhaf ahavas Yisrael is fhe basis for our lives.
Affer fhe mitzvah of machatzis hashekel, fhe parshah fells us
abouf fhe kiyor hanechoshes, a large copper wafer-basin in fhe
mishkan. Every morning, fhe kohanim would wash fheir hands and
feef from fhis basin before bringing fhe sacrifices in fhe mishkan.
Copper is a simple, common mefal. Alfhough we can polish if
and make if look brighf and shiny, if is nof used like gold, fo make
expensive jewelry, or like silver, fo make silver dollars or ofher
valuable coins. If's nof even like nickel, which is used fo make quar-
fers or nickels. Copper is like fhe smallesf coin, fhe penny.
The beautiful adonim were made of silver, and many parfs of
fhe Mishkan were made of gold. Why was fhe basin made of simple
copper? Because HaShem wanfs us fo use everyfhing in fhis world
in a holy way. If we only used gold and silver in fhe Mishkan, we
mighf fhink fhaf less precious maferials cannof be made holy. The
basin was made of copper, a less precious mefal, because HaShem
wanfs us fo remember fhaf everyfhing can be used in a holy way.
54 Ki Sissa
And this was the first vessel which the kohanim used every
day. This helps remind us that we should begin our day knowing
that everything in this world should be used in a holy way.
(Adapted from Likkutei Sichos, Vol. VI, Parshas TerumaU)

PURIM
When Mordechai alerted Queen Esther about Haman's decree,
she told him: "Go and gather together all the Jews and fast for me
for fhree days." Why did she ask him fo gafher fhe Jews fogefher?
Why didn'f she jusf fell him fhaf fhe people should fasf?
Esfher realized fhaf fhere was a reason why Haman was given
fhe power fo desfroy fhe Jews. This could nof have happened by
ifself. The Jewish people musf have been doing somefhing wrong if
such a ferrible decree was fhreafening fhem.
Haman also knew fhis. He had seen fhe Jews' weakness and
planned fo use fhis opporfunify fo desfroy fhem.
Whaf was fhaf weakness? Whaf were fhe Jews doing wrong?
If we look closely af whaf Haman fold King Achashverosh, we
can undersfand. He said: "There is one nation which is dispersed,
scaffered, and separafe among fhe people. They do nof heed fhe
king's laws. They should be wiped ouf."
When Haman said, "dispersed, scaffered and separafe," he did
nof mean only fhaf fhe Jews lived in differenf places fhroughouf fhe
empire. He mean! fhaf fhey were separafe from each ofher. Insfead
of caring for ofhers and showing unify, each person was concerned
wifh his own affairs.
Haman knew fhaf when fhe Jewish people are unifed, fhey are
sfrong. Since fhey were "scaffered and separafe," he figured fhaf
fhis was fhe righf time fo fry fo desfroy fhem.
Buf fhe Jewish people really are a nation of achdus and ahavas
Yisrael. We all have a neshamah fhaf is parf of HaShem and fhaf
unifes us.
This is whaf Esfher was fhinking. She knew fhaf if was neces
sary fo bring fhe Jews fogefher again and fhaf is whaf she fold
Mordechai fo do.
Esfher was righf. The Jews gafhered in prayer and revealed fhe
ahavas Yisrael which makes us a sfrong nation. Now Haman's plan
could no longer work. He suffered a well-deserved ending and fhe
56 Purim
Jews celebrated this great miracle by establishing the holiday of
Purim.
We celebrate Purim in the spirit of ahavas Yisrael. We send
mishloach manos fo our friends and give matanos I'evyonim fo fhe
poor. Jusf as in fhe time of Purim, by gafhering fogefher and per
forming fhese mitzvos, HaShem will give us "lighf, happiness, glad
ness, and honor."
(Adapted from Sichos Purim 5722; Sichos Purim S72I)

V A Y A K H E L -P E K U D E I
The fourth grade was having a contest to see who could study
the most mishnayos by heart. The teacher. Rabbi Stern, divided the
class into two teams. Every student could earn points for each
mishnah that he memorized and win a prize at the end. And that
wasn't all, the more points each student earned, the higher the
score for his team. Each student on the winning team would get an
extra prize.
That morning, Moishey was in a bad mood. When Rabbi Stern
announced who would be on each team, Moishey grumbled, "1
don't want to be on any team!" Rabbi Stern didn't insist, and con-
tinned calling out the names.
The next day the fourth grade students spent every extra
moment studying mishnayos. Rabbi Stern was especially pleased to
overhear some boys encouraging others, "Come on, we need your
points for the team to win." Later, when the boys lined up to be
tested, Moishey joined them. "Rabbi Stern, 1 want to earn some
points too. Please test me."
"Tm sorry, Moishey. If you want to earn points for the
mishnayos you learned, you have to join your team."
"But Rabbi Stern, 1 studied and 1 know a lot by heart. Can't 1
just collect my own points?"
"Sorry, these are the contest rules. Your own points can count
only when you join your team.
"You know, Moishey, we can see this idea in the names of the
parshiyos Vayakhel and Pekudei. Vayakhel means 'and he gathered.' It
tells us how Moshe Rabbeinu gathered the Jewish people together,
and joined them into a single group — Klal Yisrael. Klal Yisrael is
made up of many different individuals. The Torah teaches us that
this is not just a group of many people. It is one unit, bound
together with achdus.
"The second parshah is Pekudei which means "counting." Here,
Moshe was taking inventory of the mishkan, counting every part.
58 Vayakhel-Pekudei
singling out each piece. This teaches us that each individual is spe
cial; every one of us counts."
"Vayakhel comes before Pekudei. To counf as individuals, fo
show who we are and whaf we can do, we musf firsf realize fhaf
we are parf of fhe achdus which binds all Jews fogefher."
(Adapted from the Sichos ofShabbos Parshas Vayakhd-Pekudei, 5752)

V A Y IK R A
Vayikra means "And He called." It is the name of the third
Chumash and the first word of fhaf Chumash.
When we look af fhe word Vayikra, we can see fhaf if has an
unusual sized letter. The lasf letter of fhis word, fhe alef, is very
small.
This is nof fhe only alef in fhe Tanach which is of a differenf
size, in fhe book of Divrei HaYomim, fhere is anofher irregular alef. if
is in fhe word Adam, in fhe possuk which fells us fhe order of fhe
generafions beginning wifh Adam HaRishon, fhe very firsf man.
The alef in fhe word Adam is nof small like fhe alef in fhe word
Vayikra. Quife fhe opposife. This alef is oversized, larger fhan fhe
ofher letters.
We can learn somefhing abouf Adam HaRishon from fhe over
sized alef in his name. Adam knew he was very special, because he
was creafed by HaShem's own hands. He felf very sure abouf him
self, so sure of himself fhaf he wasn'f careful and he made fhe mis-
fake of eating from fhe eitz hada'as.
Every person should know how special he is, buf he should
nof become proud or careless. Moshe Rabbeinu surely knew fhaf he
was special. Affer all, he was fhe only one fo speak fo HaShem "face
fo face." Yef, Moshe felf more humble fhan any ofher person. He
used fo fell himself: "All fhaf 1 have is a giff from HaShem. If
HaShem had given fhese opporfunifies fo someone else, he surely
would have been much better fhan me."
Moshe Rabbeinu considered himself smaller and less imporfanf
fhan ofhers. Thaf's why fhere is a little alef in fhe word Vayikra.
Rashi fells us fhaf HaShem's calling Moshe was a sign of special
care. HaShem loves humble people. Because Moshe was so humble,
HaShem called fo him and showed him special attention.
We are all children of Adam and each of us has a spark of
Moshe Rabbeinu in his neshamah. To be as greaf as Adam could have
been, we have fo acf small and humble, as Moshe did.
(Adapted from Likkutei Sichos, Vol. XVII, Parshas Vayikra)
Please Tell Me What the Rehhe Said S3

TZAV
HaShem commands the Jewish people: "An eternal flame
should always be kept burning on the altar; it should never be
extinguished."
The fire on fhe mizbeach (alfar) where fhe sacrifices were
offered should always continue fo burn. In fhe Beis HaMikdash,
fhere was a special chamber where hof coals were kepf alive, so
fhaf fhe fire on fhe mizbeach could be relif whenever necessary.
This mitzvah has an especially deep meaning today, as we
prepare for fhe Third Beis HaMikdash.
When HaShem commanded fhe Jewish people fo build fhe
mishkan, He said: "And 1 will dwell wifhin them." Shouldn't the
possuk have said "1 will dwell within it"? It says "them" to teach us
that every Jewish person is like a miniature Beis HaMikdash. Every
Jew must always have a fiery love for HaShem in his hearf, jusf like
fhe fire which burns all fhe time on fhe alfar.
In fhe Talmud, our Rabbis feach us more defails abouf fhis
mitzvah: The fire on fhe alfar was fo be kepf burning even on Shab-
bos and even b'tumah, when we are impure.
In fhe same way, we Jews should always feel a deep love for
HaShem, whefher we are on a level of Shabbos or on a level of tumah.
Whaf do we mean by "a level of Shabbos"?
On Shabbos, we wish each ofher Shabbat Shalom. The Hebrew
word Shalom comes from fhe roof shaleim, meaning whole and
complefe. We feel complete on Shabbos. We relax and we do nof
worry abouf our weekday work, acting as if if were complefed.
On Shabbos, we are also given an exfra Shabbos neshamah fhaf
helps us daven better, learn better, and undersfand HaShem's holi
ness better. Buf a Jew on fhe level of Shabbos mighf only pay affen-
fion fo his learning and undersfanding, and he mighf ignore his
feelings. So HaShem reminds him of fhe "eternal flame... even on
Shabbos." The burning love for HaShem in our hearfs should never
relax.
64 Tzav
Then our Rabbis add, "even when impure." Even if a Jew is
impure, he should dig deep into his heart and bring out the love for
HaShem which is always there.
(Adapted from Likkutei Sichos, Vol. I, Parshas Tzav)
Please Tell Me What the Rehhe Said G5

Before Pesach arrives in many Jewish homes around the
world, children are excited and eager for the holiday to arrive. "We
can't wait until the Seder," many children say.
But the Seder is much more than just a holiday meal. On
Pesach night, HaShem wants us to feel as if we ourselves are going
out of Mitzrayim. To help us capture this feeling, our Sages gave us
instructions for what to say and what to do. We follow them step
by step. That's why we call this the Seder, which means "order."
But at one point during the Seder, when we read about the four
sons from the Haggadah, things don't seem to be in order. We men
tion the wise son (the chacham) first, then the wicked son (the rasha),
then the simple son, and finally, the son who does not even know
how to ask questions.
Shouldn't the rasha come last? After all, he is not interested in
HaShem's mitzvos. The simple son and the one who does not know
how to ask may not be as wise, but they want to do what HaShem
wants, and that is most important. Why does the rasha deserve to
be second in line, next to the chacham?
No son is really wicked. His actions may be wrong or his
deeds may be lacking, but his neshamah is still a part of HaShem. The
rasha is next to the chacham because he has the power to become just
as learned, and his behavior can be just as good. He is just one step
away from him; all he needs to do is to correct his behavior.
But what about the chacham? What can he learn from being
next to the rasha?
The chacham is reminded how easily he could slip into the
place next to him. He shouldn't be too confident and sure of him
self. He must always be on the alert and check his deeds. The rasha
next to him is a constant reminder that he must always continue to
improve himself.
But the rasha was put next to the chacham to be more than just a
reminder. The chacham is responsible for looking sideways and
seeing who is placed next to him. He should do everything possible
66 Pesach
to help the rasha mend his ways. He should also be a shining ex
ample for him and show him how a Jew should behave. The rasha
should also look sideways. This will remind him that he can
change.
Though the rasha has his lessons to learn — at least he shows
up at the Sederl There is a fifth son who hasn't even made it to the
Pesach Seder. We mustn't forget about him. We must do our best to
reach out to all the fifth sons, wherever they may be, and bring
them to the Seder table.
(Adapted from Likkutei Sichos, Vol. I, Chag HaPesach, p. 247ff)

S hemini
A CHABAD HOUSE sticker on a door tells us about the kind of
home inside and about the people living there.
A PARKING sign lets drivers know that the space is meant to
be used for parking cars.
A sforefronf wifh TOYS on ifs enhance explains whaf we can
expecf fo find in fhis store.
If's nof fhe signs fhaf make fhings info whaf fhey are. The signs
simply describe whaf is already fhere. The signs, symbols, and
labels all around us give informafion abouf fhe ifem or place fo
which fhey are affached.
Parshas Shemini fells us abouf fhe signs of kosher animals.
Kosher animals have fwo signs: fhey have splif hooves and fhey
chew fheir cud. Kosher fish have fins and scales.
If is nof fhe signs fhaf make fhe animal kosher. HaShem created
fhese animals wifh a kosher nafure. The signs merely fell us fhaf
fhey are kosher.
When we eaf fhe meaf of any animal, ifs nafure becomes parf
of us, and if affecfs fhe way we fhink. Have you heard people say
"you are whaf you eaf?"
The meaf of kosher animals is fif for a Jew fo eaf, because of ifs
kosher nafure. When we eaf fhis food, if affecfs us in fhe proper
way. So HaShem gave fhose animals signs fo inform us fhaf fhey are
kosher.
Ofher animals were created wifh non-kosher nafures. This
means fhaf fheir meaf will nof affecf us in a good way. Of course,
HaShem did nof give fhem kosher signs.
Lef us fake a closer look af fhese signs. Kosher animals have
splif hooves, which means fhaf fheir feef are divided.
We can divide our activities fhroughouf fhe day info fwo lisfs.
One lisf could include davening, sfudying, making berachos, giving
68 Shemini
tzedakah, and helping others. The other list could include eating,
playing, reading, talking, and getting dressed.
Though they are different types of acfivifies, we should nof
separafe fhese fwo lisfs from each ofher. Insfead, fhey should be
like fwo parfs of a single hoof. Can you imagine a splif hoof wifh
each parf looking as if if belonged fo a differenf animal?
Jusf as we daven, sfudy and do acfivifies from Lisf 1 like a Jew
should, we musf also do fhe acfivifies in Lisf 2 like a Jew should.
The games we play, fhe books we read, and fhe clofhes we wear
should all belong fo one kosher lifesfyle.
This is nof always easy. Because when we falk, read, or play,
we are busy wifh whaf we are doing and we don'f always fhink
abouf how fo do if in a holy way.
Here's where fhe second kosher sign — chewing fhe cud —
feaches us an imporfanf lesson. Animals fake time fo chew fheir
cud. They bring up fheir food over and over again. This feaches us
fo fake fime, fo fhink fhings over, and plan fo do fhings in a way
which is kosher — fif for a Jew.
(Adapted from Likkutei Sichos, Vol I, p. 222ff; Vol. II, p. 375ff)
Please Tell Me What the Rehhe Said G9

T a z r i a -m e t z o r a
Do you get goose pimples when you are scared, or a nervous
stomach when you are excited? Isn't that strange? After all, it's
your mind and heart that feel excifemenf or fear. Why do your
hands and stomach reacf in fhis way?
HaShem created our bodies to be sensitive and to reacf to fhe
fhings which we fhink and feel.
The Torah fells us fhaf fhere was a time when people were so
sensitive, fhaf fhey could acfually see a change on fheir skin
because of somefhing fhey said. When a person would speak bad
fhings {lashon horah) abouf ofher people over and over again,
blofches of discolored skin, tzoraas, would appear on his body. The
Torah calls fhis person a metzora. Metzora is shorf for motzi shem ra
— saying bad fhings abouf someone else.
Tzoraas is a fype of tumah, impurify, from which fhe metzora
had fo purify himself. If a person discovered if on his body, he had
to leave fhe entire camp of fhe Jewish people and follow fhe
Torah's insfrucfions for purifying himself. He separated one Jew
from anofher. Therefore, fhe Torah fells him fhaf he musf sfay away
from fhe resf of fhe people until he becomes purified.
If fhe metzora has fo sfay alone, away from everyone else, who
is going fo help him become pure? A kohen. Kohanim are kind and
loving ahavas Yisrael Jews. Listen carefully fo Birkas Kohanim — fhe
Priesfly Blessing — in shut. The kohanim say: "Baruch Atah
HaShem...who has commanded us fo bless His nation, Israel, wifh
love."
The metzora did nof show Ahavas Yisrael when he spoke badly
of ofhers. He needs fo be shown fhe righf way fo acf — and
kohanim, wifh fheir sfrong love for fheir fellow Jews, can do fhis job
besf. Because he cares for anofher Jew, even a metzora, fhe kohen
goes ouf from fhe Beis HaMikdash, fhe holiesf place in fhe world. He
walks fo fhe oufskirfs of fhe cify, fo fhe place where fhe metzora is
70 Tazria-Metzora
staying, to help him become pure and come back to his community
with more ahavas YIsrael than he had before.
(Adapted from Likkutei Sichos, Vol. 27, p. 88ff)

lY A R
After the fourth grade finished their Rosh Chodesh davening,
their teacher. Rabbi Goldman, told the class: "Today is the first day
of the month of lyar. There is something very special and different
about this month. Does anyone know what 1 mean?"
Many hands were raised.
"We celebrate Lag BaOmer in lyar" said Itzy. It's different from
the other holidays of the year."
"And we have Pesach Sheni," added Yonah. "There is no other
holiday when we are given a second chance to fulfill its mitzvah."
Rabbi Goldman shook his head. "True, Lag BaOmer and Pesach
Sheni are special days, but there are important holidays and fasts in
many other months as well. 1 am thinking of something which
makes every single day of the month of lyar different."
The class was thinking quietly when Benny suddenly called
out, "Oh! 1 get it." All the boys turned towards Benny as he pointed
to the chart on the classroom wall. "We have a mitzvah every single
day of this month, sefiras haomer. Every night, we recite the berachah
and count the omer."
"But we count the omer during the months of Nissan and Sivan
too," argued Leibel.
"There's a difference," insisted Benny. "We count the omer
only on some of the days of those months. In lyar we count the omer
every single day of the month."
"Good thinking, Benny," Rabbi Goldman complimented him.
"And besides counting there is something else we are working on
every day of this month. The Hebrew word sefirah also means
"shining." During every day of the Counting of the Omer, we
should try to make our middos shine."
(Adapted from Likkutei Sichos, Vol. I, p. 263ff)
72 lyar
ACH AREI
The parshah tells us about Yom Kippur, the holiest day of the
year. On this holy day we don't drink, eat, wash, or wear leather
shoes. It's not very hard to feel holy on fhis special day when so
many fhings are differenf. Buf fhe name of fhe parshah is Acharei,
which means "afferwards." A Jew musf make his life holy nof only
on Yom Kippur, buf also afterwards, during every other day of fhe
year.
How would you describe a holy person?
Some people fhink a holy person lives far away from fhe cify.
There, in peace and quief, he can concenfrafe on making himself a
beffer person. He mighf dress differenfly from mosf people, or fasf,
or eaf a very simple dief. He mighf nof fake parf in whaf goes on
oufside of his house, and would spend his time fhinking and pray
ing.
Buf fhis is nof how fhe Torah feaches us fo be holy. Quife fhe
opposife! The Torah fells us fo be holy, and connecfs fhaf
commandmenf wifh mitzvos fhaf concern food, clofhing, marriage,
business, farming and more. When we prepare food fhe way
HaShem insfrucfs us, we become holy. When we sew our clofhes fhe
way HaShem commands us fo — we become holy. When we
conducf our business and farm fhe way HaShem wanfs us fo — we
become holy.
We do nof have fo remove ourselves from everyday life or live
far away from people fo be holy. We should be involved wifh
everyday fhings, buf in fhe way fhaf HaShem wanfs.
HaShem fells us fo "be holy, for 1 am holy." He puf His holiness
info everyfhing which exisfs — info clofhes, food, and business. If
we do fhese fhings in fhe Torah way, fhen we reveal fhe holiness
which HaShem has placed in fhem. Thai is whaf makes us holy.
(Adapted from Likkutei Sichos, Vol. I, Parshas Kedoshim)
74 Acharei
K E D O S H IM
It was during Chumash class. Out of the corner of his eye, fhe
feacher noticed a quief conversation in fhe back of fhe classroom.
"May I borrow your sharpener?" Shmuel whispered fo Danny,
as he poinfed fo fhe broken poinf of his pencil.
Danny shook his head and sfared hard af fhe Chumash on his
desk. Danny was one of fhe besf sfudenfs in class. "This is nof fhe
firsf time I've noticed Danny's lack of ahavas YIsrael," fhe feacher
fhoughf fo himself. "I musf help him work on his middos."
"Who would like fo explain fhe nexf possuk?" fhe feacher
asked fhe class.
Danny's hand shof up immediafely.
"Go ahead, Danny."
Danny franslafed fhe possuk word for word.
"Whaf is fhe Torah feaching us in fhis possuk?" asked fhe
feacher.
Danny repeafed his explanation.
"Danny," said fhe feacher. "You've franslafed and explained
fhe words, buf whaf is fhe Torah feaching us in fhe possuk?"
Danny was sfumped. "Isn'f fhaf whaf I jusf said?" he insisfed.
"No" said fhe feacher soffly. "You franslafed fhe words, buf
you didn'f explain whaf fhe Torah is feaching us. The possuk means,
'Lend your friend a pencil. Show him ahavas Yisrael.'"
"Buf whaf does fhaf have fo do wifh fhis possuk?" he blurfed
ouf.
"Everyfhing!" explained fhe feacher. "Hillel faughf us: 'Do nof
do unfo ofhers whaf you wouldn'f like done fo you. This is fhe
entire Torah. The resf is jusf explanation.' Each possuk in Torah
feaches us fo show ahavas Yisrael."

In this week's parshah, we read “Veahavta Lere'acha Kamocha."
The Zohar tells us that Am YIsrael, the Torah, and HaShem are three
links which are joined. When one of these links is strengthened,
then the entire connection also becomes stronger.
When a Jew shows that he loves another Jew, his connection
with the Torah becomes stronger, as Hillel taught, "Love the ere-
ated beings and bring them close to the Torah." In the same way,
studying Torah leads us to more ahavas YIsrael. And both ahavas
YIsrael and Torah study bring us closer to HaShem.
(Adapted from Likkutei Sichos, Vol. XVII, Kedoshim)
76 Kedoshim
E mor
The Weinstein family was discussing Parshas Emor at the Shab-
bos table. Shimi was describing many of the laws which the kohanim
had to follow. "You know/' interrupted Chaim, Shimi's younger
brother. "It must be hard to be a kohen. He has to be careful all the
time not to become tameh (impure)."
Mr. Weinstein looked at Chaim thoughtfully. He wanted to
help Chaim understand that being a kohen was a privilege, not a
difficulty.
"Think of your Uncle Aron, the scientist," he told him. Chaim
remembered the last time Uncle Aron had come to visit. It was a
while ago, because Uncle Aron was a very busy man, spending
most of his time experimenting in his laboratory.
During his last visit. Uncle Aron had told Chaim about his
work. He had to wear a white uniform every day, and put on a face
mask most of the time. He always had to wash his hands with spe
cial soap before and after his work.
"Uncle Aron works very hard," Mr. Weinstein said. "He is
doing important research in his laboratory, trying to discover
which germs make people sick. He has to be very careful in his job,
because any new germs which he brings in could spoil his experi
ments. And any germs which he takes home could make other
people sick.
"Although he must obey many rules. Uncle Aron is happy,
because he knows that his work helps doctors cure sick people.
"We can compare this to the work of the kohanim in the Beis
HaMikdash. They had the special job of representing the entire
Jewish people before HaShem.
"A kohen cannot serve in the Beis HaMikdash when he is
impure. And so, the kohanim always had to be careful not to become
impure. They didn't see these laws as a burden. They knew that
keeping these rules makes it possible for them to carry out their
special job in the Beis HaMikdash."

The Torah calls Jews "a nation of kohanitn." We should all try
do the things that the kohanim had to do.
For example, the kohanim offered sacrifices in the Beis HaMik-
dash. We don't have a Beis HaMikdash today, but our tefillah takes
the place of these sacrifices.
The kohanim also taught Torah to the people. Like them, we
should study and teach others what we know.
And the kohanim bless the people. They say, "Who has com
manded us to bless His nation, Israel, with love." When we do our
best to love our fellow Jew, then it won't be long before we see the
kohanim serving HaShem in the Beis HaMikdash again.
(Adapted from Likkutei Sichos, Vol. IX, p. 399, and Vol. XIII, p. 137)
78 Emor
Lag b a O m er
Rabbi Shimon bar Yochai told his students to make Lag
BaOmer, the anniversary of his death, a day of celebration. All over
fhe world, children march in Lag BaOmer parades. We show eve
ryone how proud and happy we are fo be Jewish and fo keep fhe
Torah and ifs mitzvos.
Buf why do we celebrafe Rabbi Shimon's yahrzeit? We don'f
celebrafe fhe yahrzeits of many ofher greaf Sages who lived in his
time.
The Talmud fells us fhaf Rabbi Shimon bar Yochai was differ-
enf.
Think abouf fhe adulfs whom you know. Whaf do fhey do?
How do fhey spend fheir day? Our Sages fell us fhaf Rabbi Shimon
bar Yochai's "occupation was Torah sfudy." Thaf's whaf he did all
day. He spenf all of his time sfudying Torah.
Rabbi Shimon bar Yochai should serve as an example for us.
Buf how? We do many ofher fhings during fhe day besides sfudy-
ing fhe Torah.
Yes, we do. Buf Rabbi Shimon's example feaches us how in
volved we should be af fhe time we do sfudy. We should concen-
frafe fofally on whaf we are sfudying as if fhis is our only occupa-
fion; we shouldn'f be fhinking abouf anyfhing else.
We can learn fhe same lesson from anofher feaching of our
Sages. Our sages fell us fhaf "fhe Torah was given only fo fhe peo-
pie who afe manna."
Does fhaf mean fhaf ofhers do nof have a share in fhe Torah?
No! The Jews who fraveled in fhe deserf could sfudy fhe Torah
wifh no worry or bofher. Their food fell from fhe sky, fheir clofhes
grew wifh fhem, and fhe clouds of glory look care of fheir washing
and ironing. Since fheir needs were faken care of, fhey could puf all
fheir energy info learning Torah.
Our Sages fell us fo fry fo concenfrafe on our sfudies in fhe
same way fhe Jews in fhe deserf did. This is whaf Rabbi Shimon bar
Yochai did. In fhe time we sfudy, we can follow fhis example and
sfudy fhe Torah wifh all our energy.
(Adapted from Sichos Lag BaOmer, 5733)

beh a r
Our parshah tells us about Shemittah: "For six years, you may
plant your fields, prune your vineyards, and harvest your crops,
but the seventh year is a Shabbos... for fhe land."
In Eretz Yisrael, fhis means a lof more fhan jusf checking fhe la
bel on Jaffa oranges in fhe local fruif store. Shoppers go fo special
Shemittah stores for fruif and vegefables so fhaf fhey can be sure fo
follow fhe laws of Shemittah. The Rabbis help fhe farmers fake care
of fheir fields according fo fhe halachah. Schoolchildren learn how
fhe Shemittah is carried ouf today in fhe same way as our forefa-
fhers kepf if for cenfuries, when mosf of our people were farmers.
Why does HaShem command us fo puf in all fhe exfra efforf
jusf so fhaf fhe earfh can resf for one year? Isn'f one day each week,
Shabbos, enough resf?
Shabbos and Shemittah do seem similar. They bofh mean slop
ping and resting. During Shemittah and on Shabbos, we slop our
ordinary schedule of work.
When a Jew stops his work on Shabbos, he spends his time dav-
ening, learning, singing, eating and fhinking abouf why HaShem
senf his neshamah down info fhis world. We are very busy all week
long. Shabbos gives us exfra time fo concenfrafe on holy fhings.
Buf when Shabbos passes, we're again busy wifh our weekday
activities. So HaShem gives us a full year fo stop work and fo spend
more time sfudying Torah and fhinking abouf whaf He wanfs us fo
do. This year sfrengfhens us. Everyfhing which we sfudied and
fhoughf abouf sfays wifh us when we refurn fo working fhe land
after fhe Shemittah year is over.
if works bofh ways. On fhe one hand, fhe six days of fhe week
prepare for Shabbos, and fhe six years of ordinary work prepare for
Shemittah. On fhe ofher hand, Shabbos and Shemittah also prepare us
for fhe days and years fhaf follow, and show us how we can make
fhis world a dirah bitachtonim, a home for G-d.
(Adapted from Likkutei Sichos, Vol. I, Parshas Behar)
80 Behar
BEC H U K O SA I
Once the Mitteler Rebbe was sent on a mission by his father.
He had to spend Shabbos in a small town on the way. The chassidim
in the town were happy to be able to host such a great man. They
carefully wafched every movemenf which he made. To fheir
amazemenf, fhe Miffeler Rebbe fainfed in fhe middle of fhe Torah
reading.
Affer fhe Miffeler Rebbe regained consciousness, fhe chassidim
asked if fhey should call a doctor.
"No," replied fhe Miffeler Rebbe. "1 am nof sick. 1 fainfed be
cause 1 was shocked by fhe severe words in fhe Torah reading."
The chassidim knew fhaf fhe tochachah, fhe possukim which
describe how HaShem will punish people who do nof observe His
mitzvos, is indeed severe. Sfill fhey didn'f undersfand. "Surely, you
have heard fhis portion before. Whaf disfurbed you so much fhis
time?" fhey asked fhe Miffeler Rebbe.
The Miffeler Rebbe answered, "If's as if Tve never heard fhese
words before. Until today, 1 always heard fhis portion read by my
fafher. Today, if sounded so differenf."
Didn'f fhe Alter Rebbe read fhe same words? Why did if sound
so differenf fhis time?
The sfrong words of fhe tochachah didn'f sound so severe fo fhe
Miffeler Rebbe because he heard if from his father.
And every Jew is able to hear the tochachah in the very same
way if he lisfens closely, remembering fhe words are coming from
our Fafher, HaShem.
Our fafhers do everyfhing fhey can for our good. Sometimes
we undersfand how fhe fhings fhey do help us, and sometimes we
don'f. No matter whaf happens, we do know fhaf our fafhers wanf
fo help us.
The same is frue abouf HaShem. Everyfhing fhaf HaShem does
is a blessing. Sometimes we can see His blessings immediately and
82 Bechukosai
sometimes we don't, but everything HaShem does is for our own
good.
Our Sages tell us that Nachum Ish Gamzu would always say
gam zu letovah, "This is also for fhe good," and fhaf Rabbi Akiva
would say, kol man d'ovid Rochmana I'tov ovid, "Everyfhing fhaf
HaShem does is for fhe besf." They knew how fo see HaShem's
goodness in everyfhing which happened fo fhem.
(Adapted from Likkutei Sichos, Vol. I, Parshas Bechukosai; Vol. IV, Parshas Ki Savo)

B A M ID B A R
On Friday, Morah Kaplan asked her students which parshah
would be read in shul this Shabbos.
"I know," Riki called out. "It's Bamidbar."
"What a coincidence," exclaimed Dina. "Last year we also read
Parshas Bamidbar on the Shabbos before Shavuos. 1 remember, be
cause my brother was called up to the Torah for his Bar Mitzvah
fhaf day."
"Acfually," Morah Kaplan fold fhe class, "If's nof fhaf much of
a coincidence. We always read Parshas Bamidbar before Shavuos.
Bamidbar means "in fhe deserf." There is a sfrong connecfion be
tween a desert and the Torah which we were given on Shavuos."
"Oh, 1 remember learning about that," Miriam said. "The
desert is open land. Nobody owns it. The Torah also does not
belong to any one person alone. Every Jew has an equal share in the
Torah."
"Very good, Miriam," Morah Kaplan praised her. "And, girls,
there are more things that we can learn from fhe facf fhaf fhe Torah
was given in fhe deserf. Lef's fhink whaf life is like in a deserf."
"If's hof."
"No wafer."
"Very liffle food."
"Now, when our forefafhers received fhe Torah in fhe deserf,
fhey had fo depend on HaShem for all fheir needs — for food, wafer
and clofhing. Buf fhey didn'f worry. Insfead, fhey eagerly received
fhe Torah wifh joy and frusf.
"We should learn fhis lesson from fhem. Even if we sometimes
feel fhaf we need fhings, we should nof worry abouf fhem or lef our
needs disfurb us from sfudying fhe Torah and doing mitzvos. We
should frusf HaShem and rely on Him fo provide us wifh fhe fhings
we need, jusf as He did for our ancestors in fhe deserf."

Chani raised her hand. "Morah, last summer I went to Eretz
Yisrael and visited my cousins in a small town in the Negev desert.
True, it was hot, but they had plenty of water and beautiful gardens
and parks."
Morah Kaplan nodded, "Our sages fell us fhaf during fhe forfy
years fhe Jews journeyed fhrough fhe deserf, fhe deserf changed.
Even frees flowered and gave fruif.
"Some people are like a deserf. They feel empfy and dry when
if comes fo holy fhings. They, foo, can change. The Torah can help
fhem grow full of feeling for HaShem, and become fruifful wifh
good deeds."
(Adapted from Likkutei Sichos, Vol. VIII, p. 237)
88 Bamidbar
S havuos
"Would you like to say a d'var Torah for Shavuos, Shlomie,"
Mr. Gold asked, looking at his son who had come home from
yeshivah for Yom Tov.
"Sure," Shlomie said. He began, "The Torah was given on
Mount Sinai. Why? There are other mountains...."
"Aw, come on," his younger brother David interrupted, "is
that a d'var Torah for a yeshivah bachur? Even Dini knows the answer
to that and she only goes to kindergarten. Go ahead, Dini, tell him.
Why was the Torah given on Mount Sinai and not on one of the
taller mountains, like Mount Carmel or Mount Tabor?"
"Because Mount Sinai is small and G-d wants us to know that
we shouldn't boast," Dini answered proudly.
"Of course everyone knows that," said Shlomie. "That isn't
what 1 meant. What 1 wanted to ask is this: if G-d wanted to teach
us not to be too proud, then why didn't He give us the Torah in a
plain, or even in a valley? That would surely show us that we
should not boast."
David was stumped; he hadn't thought about that. He looked
up at his father. Mr. Gold told Shlomie to wait before giving the an
swer. He wanted David to be able to understand the idea himself.
"Tell me, David," he asked him. "How do you feel when you
do a mitzvah?"
"Happy, of course," David answered.
"And how do you feel when you know your gemorah well?"
"Good."
"And would you still feel good even if you knew that no one
would ever see that you know the gemorah?"
"Sure," David replied. "Everyone likes to show others what he
knows. But the truth is that 1 feel good about knowing the gemorah,
because it's HaShem's Torah, and He commanded us to study it."

"Now can you understand why the Torah was given on a
mountain?"
David still needed time to think. Shlomie explained, "You see,
HaShem wants us to know that studying the Torah and performing
its mitzvos should make us feel proud and good, so He gave us fhe
Torah on a mounfain. Buf since He wanfs fo make sure fhaf we
don'f become foo proud and sfarf boasting. He gave if on fhe
smallesf mounfain."
"And 1 have a mounfain of Shavuos ice cream for my Talmidei
chachamim," Mrs. Gold called wifh a smile. "Buf if's Mounf Sinai ice
cream. If will melf away in humilify if you don'f eaf if righf now."
(Adapted from Likkutei Sichos, Vol. I, pgs. 276ff)
90 Shavuos
Na so
D id y o u notice all th e h u stle a n d b u stle in a n d o u t of shul on
Shavuos? O n the first day, m a n y peo p le, ev en m o th ers a n d babies,
cam e in to h ear th e re a d in g of fhe Ten C o m m an d m en fs. O n fhe
second d ay , affer fhe T orah read in g , m a n y ch ild ren a n d ad u lfs
w en f ouf before Yizkor.
A fferw ards, d u rin g Mussaf, every o n e cam e b ack in, a n d m an y
fafhers covered fheir sons w ifh a tallis d u rin g Birkas Kohanim.
W haf is so special abouf Birkas Kohanim? W h y are w e so anx
ious fo be fhere w h e n fhe kohanim say if?
T here is a g o o d reason. O u r parshah fells u s fhaf fhe kohanim
are c o m m a n d e d fo bless fhe Jew ish p eo p le w ifh a special p ray er.
Prayer? D id n 'f w e say if w as a blessing? Is fhere a difference
b efw een a p ra y e r a n d a blessing?
A cfually, fhere is. Do y o u rem em b er w h e n Y aakov b lessed his
g ran d ch ild ren , M en ash eh a n d E phraim ? E p h raim , fhe y o u n g er one,
received a b ig g er blessing. W as fhis Y aakov's o w n decision? No!
H e w as only g iving fhe b lessings fhaf HaShem h a d in fe n d ed for
b o fh of fhose fribes.
A tzaddik's b lessing h elp s a p e rso n receive w h af HaShem h as in
store for him . Buf p ra y e r can a d d m ore. P ray er can change fhings
a n d m ake fhings beffer. W e p ra y for a sick p e rso n fo recover a n d
for a p o o r p e rso n fo be given his needs. T h af's w h y o u r p ra y e rs say
Yehi Ratzon, "M ay if be HaShem's w ill." This m ean s fhaf w e are
asking HaShem fo be w illin g fo give a p e rso n m o re fh an w h a f H e is
giving h im now .
O u r Rebheim explain fhaf fhe b lessin g s of fhe kohanim also have
fhe p o w e r of pray er. The kohanim give u s HaShem's b lessin g for a
good life, for peace, a n d for securify. Af fhe sam e tim e, fhis b lessin g
also w o rk s likes a p ray er, b rin g in g u s ev en m o re fh a n w h a f w as
alread y in sfore for us.
(Adapted from Likkutei Sichos, Vol. X, Parshas Lech Lecha)

B E H A A L O S ’C H A
The recess bell ra n g a n d the fifth g rad ers h e a d e d o u t to the
yard.
"C h an i," Morah R osen called o u t softly. "Please com e to m y
d esk for a m om enf. 1 w o u ld like fo sp eak fo y o u ."
C h an i fu m e d a ro u n d a n d w a lk e d fo w a rd s h er feacher.
"S hevi," she said fo h er friend, "please m ak e su re 1 gef p ick ed fo
p la y on one of fhe Machanayim feam s. ITl be ouf as soon as 1 finish
falking fo Morah." T hen she a d d e d , "A n d please m ak e su re fhaf
N a d ia is also picked."
Morah R osen w aifed u n til all fhe girls h a d leff fhe classroom .
"C hani, 1 w o u ld like fo com plim en f y o u o n y o u r frem en d o u s
efforfs fo h elp N ad ia. Y ou h av e sh o w n a lof of ahavas Yisrael. T hings
are v ery differenf h ere fh an in R ussia, a n d y o u h av e b e e n h elp in g
h er feel af hom e in fhis n ew counfry."
C h an i sm iled bashfully. She really h a d fried v ery h a rd , a n d
w a s h a p p y fo be p raised . She h a d g iv en u p som e ofher activities fo
h elp N a d ia w ifh fhe h o m ew o rk , a n d she w en f ouf of h er w a y fo
invife h er for Shabbos.
"W hile 1 really appreciafe w h a f y o u h av e b e e n d o in g , 1 w o u ld
like fo feach y o u som efhing abou f h e lp in g ofhers." Morah confin-
ued.
C h an i looked af h er feacher quesfioningly. "W haf do y o u
m ean, Morah? 1 w as really frying fo do m y besf. 1 h elp h er in every
w a y fhaf 1 can. Lasf w eek, 1 even lef N a d ia copy m y an sw ers fo fhe
Novi questio n s."
Morah R osen sfroked C h a n i's h e a d genfly. "O f course, y o u 're
frying y o u r besf. Buf fhose Novi q u estio n s are jusf w h af 1 w a n f fo
d iscuss w ifh you. W e can learn a lesson ab o u f fhis from fhis w e e k 's
parshah."
C h an i d id n 'f u n d e rsfa n d . "W haf d o es Parshas Behaalos'cha have
fo do w ifh h e lp in g N a d ia ? " she w o n d ered .
92 Behaalos’cha
"W ell," Morah explained, "The parshah b eg in s w ith th e com
m a n d to lig h t th e menorah. B ut th e T o rah d o es n o t use the w o rd
Tight.' In stead , it u ses th e w o rd Behaalos'cha w h ic h m ean s 'W h en
y o u raise u p .' Rashi tells u s th a t this teaches th a t w e m u st k eep on
lig h tin g the w ick u n til the fire rises u p o n its o w n ."
"1 th in k 1 u n d e rs ta n d w h a t Rashi is say in g ," re p lie d C hani.
"S om etim es w h e n 1 lig h t m y Shabbos candle, th e w ick d o e s n 't lig h t
rig h t aw ay. 1 have to k eep to u ch in g th e w ick w ith th e m atch u n til it
b u rn s nicely on its o w n ."
"Exactly!" exclaim ed Morah Rosen. "F ro m th is w e can learn
th a t w h e n w e try to h elp others, w e sh o u ld do o u r b e st to g u id e
th em so th e y can do th in g s on th eir o w n — ev en if if fakes exfra
efforf a n d fim e."
C h an i n o d d e d . "1 u n d e rsfa n d , Morah. If 1 really w a n f fo h elp
N ad ia, 1 sh o u ld n 'f lef h er copy m y answ ers. 1 sh o u ld b e p afienf a n d
explain fhe quesfions fo h er u n til she u n d e rsfa n d s, so fhaf she can
an sw er fhem herself."
Morah R osen sm iled a n d p a tte d C h an i o n h er back. "W ifh
m afches like you, C hani, w e w ill su rely b e able fo lighf fhe menorah
in fhe T h ird Beis HaMikdash v ery soon!"
(Adapted from Sichos Shabbos Behaalos'cha, 5750)

S h elach
"D in ah ," M rs. L evine called h er d a u g h te r fro m th e kitchen.
"Please stra ig h te n u p the b e d ro o m th a t A u n t C h a y a h 's ch ild ren
slep t in. Shifi w ill h elp y o u w h e n she finishes h er h o m ew o rk ."
D in ah 's cousins h a d sp e n t a w eek w ith th e Levines. "It w a s a
lot of fun, b u t A u n t C h a y a h 's ch ild re n can really be m essy,"
th o u g h t D in ah o n h er w a y over to the b ed ro o m .
Shifi w a s h u n c h e d over h er bo o k s at the d in in g ro o m table. As
D in ah p assed , Shifi to ld her: "Before y o u get started , let m e k n o w
h o w b a d the ro o m looks. 1 in v ite d m y frien d E sther over at four,
a n d 1 w a n t to m ake sure w e 'll finish b y th en ."
A m o m e n t later, D in ah w a s at h er sister's side. "O h, Shifi!" she
lam ented. "E very to y is o u t of its box; th e b o o k s are scattered all
over the floor, a n d it looks like it ra in e d Lego. W e'll n ev er fin ish b y
four o'clock."
Shifi looked u p from h er noteb o o k a n d lau g h ed . "D inah, y o u
re m in d m e of the miraglim.
"The miraglim? I'm n o t a spy, a n d y o u certain ly d o n 't n eed a
sp y to see h o w m essy the ro o m looks."
"N o, b u t y o u 're d o in g so m eth in g the miraglim did. M oshe sent
th em to in vestigate Eretz Yisrael a n d to re p o rt to h im a b o u t certain
questions: A re the cities fortified? D oes the la n d h av e m a n y w a te r
resources?
"The spies d id b rin g b ack th e in fo rm atio n , b u t th ey a d d e d an
extra detail."
"W h at w as th a t? " ask ed D inah.
"Y ou k n o w th e story, D inah. L et's try to figure it o u t to g eth er,
a n d th e n y o u 'll see w h y 1 to ld y o u th a t y o u re m in d e d m e a b o u t the
miraglim. 1 ask ed y o u to check o u t the ro o m , rig h t?"
"A n d 1 describ ed exactly h o w it looked. Believe m e Shifi, 1
w a s n 't exaggerating one bit!" in sisted D inah.
"B ut y o u a d d e d so m eth in g th a t 1 d id n o t ask y o u ."
94 Shelach
D in ah th o u g h t. "Yes. I said th a t it w as so m essy w e w o u ld
nev er finish b y four o'clock. 1 gef if. T h af's like fhe miraglim, w h o
also said: 'W e could n ev er con q u er fhe lan d , if's foo d ifficu lf.'"
"T haf's righf," exp lain ed Shifi. "Y ou see, M oshe Rabbeinu only
ask ed fhe miraglim for inform ation. H e n ev er ask ed fhem for an
opinion. H e d id n 'f ask fhem if fhey fh o u g h f fhe Jew ish p eo p le
could conq u er fhe land. H e k n ew fhey w o u ld be able fo d o if,
because HaShem p ro m ise d fo h elp fhem .
"E veryfhing fhey said w a s frue: fhe cities w ere fortified a n d
fhe p eople w ere sfrong. The Jew ish p eo p le co u ld use fhis inform a-
fion as fhey p la n n e d fheir e n h a n c e fo fhe land. The miraglim w ere
nof ask ed fo a d d fheir o w n ideas. T hey sh o u ld nof h av e d o u b le d
w h efh er fhe Jew ish p eo p le w o u ld succeed. HaShem h a d p ro m ised
fhaf fhey w o u ld be successful.
"W h en 1 ask ed for a rep o rf on fhe room , 1 jusf w a n fe d fo gef an
idea h o w long if w o u ld fake u s fo do if. 1 d id n 'f expecf y o u fo
an n o u n ce fhaf w e 'd n ev er gef if d o n e in tim e. Y ou k n ew fhaf 1
w o u ld h elp you. N o w , gef b u sy 'c o n q u e rin g ' fhaf m ess."
(Adapted from Likkutei Sichos, Vol. XXIII, Parshas Shelach)
96 Shelach
KORACH
The Jew ish p eo p le in th e d esert m u st h av e w o n d e re d w h e n
th ey saw K orach confront M oshe Rabbeinu. "W h a t's b o th erin g
K orach?" th e y p ro b ab ly ask ed each other. "H e com es fro m a d ig n i
fied fam ily. H e h as an im p o rfan f position; h e 's a Levife, a n d h e 's
w ealfh y a n d p o p u la r. P eople say fhaf he ev en h as much hakodesh."
W hy in d e e d d id K orach challenge M oshe Rabbeinu?
K orach w as nof a sim ple p erso n , a n d he w a s nof sp eak in g
selfishly. H e fold M oshe, "The en tire co n g reg atio n is h o ly an d
HaShem is in fheir m idsf. W hy do y o u sef y o u rself above G -d 's con-
gregafion?"
W haf K orach b e g a n saying w a s frue. E very Jew is holy, a n d
fhe sp a rk of HaShem, o u r neshamah — "is in o u r m id sf." Buf fh en he
challenged M oshe Rabbeinu's position. Thaf is w h e re K orach w en f
w rong.
The Jew ish p eo p le n eed M oshe Rabbeinu. W e n eed lead ers,
feachers of T orah, w h o w ill sh o w u s h o w fo live fhe T o rah w ay , so
fhaf fhe sp a rk of HaShem in o u r neshamos can b e revealed.
K orach k n ew fhis as w ell. H e k n ew fhaf fhe Jew ish p eo p le
n e e d e d leaders. In d eed , he him self w a s one of fhe p e o p le 's leaders.
Buf he fh o u g h f fhaf if w a s e n o u g h for a lead er fo b e w iser a n d bef-
fer qualified fh a n m osf people. H e objecfed fo M oshe Rabbeinu
b ein g h e a d a n d sh o u ld ers above an y o n e else.
HaShem sh o w ed u s fhaf K orach w as m ak in g a ferrible m isfake.
The holiness of HaShem a n d fhe T o rah is w a y above us. To b rin g
ouf fhaf holiness w ifh in us, fhe Jew ish p eo p le d o n e e d a M oshe
Rabbeinu. O nly a lead er w h o is h e a d a n d sh o u ld e rs above fhe peo-
pie can m ake fhe T o rah shine b rig h fly in o u r lives.
The Zohar feaches u s fhaf fhere is a sp a rk of M oshe Rabbeinu in
every generation. T h ro u g h fhe M oshe in ev ery g en eratio n , HaShem
gives every Jew fhe abilify fo a d d h o lin ess fo fhis w o rld .
(Adapted from Likkutei Sichos, Vol. IV, Parshas Korach)

C hukas
R em em ber th e sto ry of th e miraglim in Parshas Shelach? In stead
of d o in g exacfly w h af M oshe said, fhe miraglim a d d e d fh in g s w h ich
fhey w ere nof insfrucfed. Parshas Chukas describes anofher feam of
miraglim, senf ouf m a n y years lafer.
The Jew ish p eo p le w ere geffing re a d y fo enfer Eretz Yisrael
affer w a n d e rin g forfy years in fhe deserf. M oshe Rabbeinu senf spies
fo fhe area of Ya'azer, w h ich fhe Jew ish p eo p le h a d fo cross in o rd er
fo enfer Eretz Yisrael. The spies w ere ask ed fo scouf fhe area a n d
rep o rf back fo M oshe.
The miraglim senf fo Ya'azer d id m o re fh a n sp y ouf fhe la n d —
fhey also co n q u ered if for fhe Jew ish people. These miraglim w ere
p ra ise d for w h af fhey did.
Buf w aif a m inufe. These spies w ere nof insfrucfed fo fighf fhe
p eo p le of Ya'azer. D id n 'f fhey also a d d fo fheir insfrucfions? D id n 'f
fhey m ake fhe sam e m isfake as fhe firsf feam of miraglim?
N o. If w e look closely, w eTl see fhaf fhis fim e, fhings w ere
v ery differenf.
These miraglim k n ew abouf fhe m isfake fhaf h a d b e e n m ad e
before. D u rin g fhe forfy y ears of w a n d e rin g in fhe deserf, fhe Jew
ish p eo p le h a d b e e n d o in g teshuvah. N o w fhey w ere all anxious fo
enfer Eretz Yisrael. The miraglim w a n fe d fo sh o w fhaf fhe teshuvah of
fhe Jew ish p eople w a s com plefe.
The firsf miraglim m a d e fhe m isfake of a d d in g som efhing
w ro n g fo fheir insfrucfions. The second feam of miraglim a d d e d
som efhing rig h t. The a d d itio n of fhe firsf miraglim p rev en fed fhe
Jew ish p eo p le from enfering Eretz Yisrael. The a d d itio n of fhese
miraglim enab led fhem fo enfer fhe P ro m ised Land.
By a d d in g a righf fhing fo fheir insfrucfions, fhey correcfed fhe
w ro n g a d d itio n s m ad e b y fhe firsf miraglim.
The firsf miraglim w e re tim id a n d afraid. T hey d id nof frusf
HaShem, even fh o u g h H e h a d p ro m ise d fo help. The second g ro u p
of miraglim h a d such frem en d o u s frusf in HaShem fhaf fhey d ecid ed
98 Chukas
to fight th e u n frie n d ly p eo p le of Ya'azer b y them selves. T hey k n ew
th a t HaShem w o u ld help.
(Adapted from Sichos Shabbos Parshas Chukas, 5750)

y u d -b e i s Tammuz
O n Yud-Beis-Yud-Gimmel T am m u z, th e P rev io u s Rebbe w as
released from p riso n in Soviet R ussia. W e are so g ratefu l to HaShem
th a t w e call the m o n th of T a m m u z — Chodesh HaGeulah, th e m o n th
of red em p tio n .
The P rev io u s Rebbe h im self ex p lain ed th a t his release w a s n o t
ju st a p riv a te m atter. O ne y ear after he w as released , h e w ro te a let
ter to the chassidim a b o u t the celebratio n of th ese days. In th e letter,
the P rev io u s Rebbe w rites: 'Tt w as n o t m y self alone th a t HaShem
re d e e m e d on Yud-Beis T am m u z, b u t also all those w h o love the
T o rah a n d fulfill its co m m an d m en ts, a n d also all th o se w h o b ear
the n am e 'J e w .'"
W h at d id the P rev io u s Rebbe m e a n b y "all th o se w h o b ear the
n am e 'Je w .'"?
T hree b o y s in fo u rth g rad e m ig h t h elp u s u n d e rsta n d . O ne is
Yosef Y itzchak C o h en w h o m ev ery o n e calls Yossi. The second is
Yosef Y itzchak Levin, w h o m every o n e calls Yitzi. A n d th e th ird is
Yosef Y itzchak Stein, w h o m everyo n e calls Itchie. These b o y s w ere
all given the n am e Yosef Y itzchak a n d th a t is th eir real n am e, b u t
everyone calls th e m b y th eir nicknam es.
E very m em b er of o u r p eo p le b ears th e n am e Jew. M an y of u s
b e a r th is n am e p ro u d ly . W e are p ro u d to b e Jew s a n d w e d o our
b e st to b eh av e in a w a y th a t lives u p to o u r special nam e.
T here are som e p eo p le w h o h av e n o t b e e n ta u g h t th a t the
n am e Jew is im p o rta n t, th a t it is an h o n o r a n d a responsibility.
A lth o u g h th ey k n o w th a t th e y are called Jew s, th ey d o n 't m in d
w h e n th e y them selves or o th ers ign o re th is nam e.
A n d th ere are p eo p le w h o h av e n o t ev en learn ed th a t th ey are
called Jew s. O th er p eo p le m ay call th em b y th is n am e, b u t th ey
them selves do n o t ev en consider it th eir nam e.
The P rev io u s Rebbe w a s th in k in g a b o u t all Jew s in his letter.
H e is say in g th a t th e re d e m p tio n of Yud-Beis T a m m u z is im p o rta n t
n o t only to the lives of chassidim, n o t ev en only to o th ers w h o keep
100 Yud-Beis Tammuz

the T orah a n d its mitzvos. It affects all the Jew ish p eo p le, ev en those
w h o are m erely called 'Jew ' b y others.
A n d th is is exactly w h a t h as ta k e n place ever since the first
Yud-Beis T am m uz. Im m ed iately after his release, th e P rev io u s
Rebbe b e g a n sp re a d in g T orah w ith in creased energy, reach in g o u t
to all Jew s th ro u g h o u t th e w o rld , a n d m ak in g th em p ro u d to be
called Jews.
(Adapted from Likkutei Sichos, Vol. VIII, p. 329ffj
Please Tell Me What the Rehhe Said 1 0 1

balak
A k in g w as w a itin g anxiously w ith a cro w d of people. From

afar fhey w ere able fo see a m a n w a lk in g slow ly, as if in a franco.
The m a n looked sfrange: he could see w ifh only one eye, a n d fhaf
eye h a d com e ouf of ifs sockef.
A s he b e g a n fo speak, fhe cro w d of p eo p le fu m e d a w ay from
him . Som e w ere d isap p o in fed , a n d ofhers w ere angry. Buf fhe m a n
ig n o re d fhem a n d confinued sp eak in g as if a spell h a d b e e n casf
over him .
This sfory re p e a le d ifself fw ice m ore. Each fim e, few er p eo p le
cam e ouf fo see a n d lisfen fo fhe sfrange m an , w h ile ofhers even
b e g a n fo m ock a n d la u g h af him . The k in g finally becam e u p sef
w ifh fhe m a n a n d senf him hom e in disgrace.
W ho w a s fhis k ing a n d w h y w as he so d isap p o in fed ?
The k in g w as Balak. H e ru le d in ancienf lim es, w h e n p eo p le
b eliev ed in m agicians a n d w izard s. Balak called fhe m asfer w iz a rd
of his fim e, Bilaam , fo fry fo curse fhe Jew ish people.
Buf Bilaam d id nof curse fhe Jew ish people. Insfead, he b lessed
fhem w ifh w o rd s HaShem p u f in his m oufh. H is p ro p h ecies confain
greaf blessings for fhe Jew ish p eople a n d for fhe en tire w o rld .
Bilaam p ro p h e sie d abouf fhe com ing of fhe Mashiach: "1 see if,
b u f nof now . 1 can gaze u p o n if, b u f if w ill nof b e in fhe n ear fufure.
A sfar shall go forfh from Y aakov a n d a sfaff shall arise in Israel."
The Rambatn explains, "T see if, b u f nof n o w ,' is K ing D avid. '1
can gaze u p o n if, b u f if w ill nof be in fhe n ear fu fu re,' is K ing
Mashiach. 'A sfar shall go forfh from Y aakov,' is K ing D avid, a n d 'A
sfaff shall arise in Israel,' is K ing Mashiach."
W hy d oes fhe p ro p h e c y m en tio n K ing D av id fogefher w ifh
K ing Mashiach? Firsf of all, fo sfren g fh en o u r faifh fhaf Mashiach
w ill come. D avid w a s b o rn m a n y h u n d re d s of y ears affer B ilaam 's
p rophecy. W e h ave b e e n w a itin g ev en lo n g er for Mashiach. H o w
ever, w e can be su re fhaf fhe second p a rf of fhe p ro p h e c y w ill be
fulfilled, jusf as fhe firsf p arf cam e fo pass.
102 Balak
T here is also a n o th er lesson. P u ttin g the tw o kin g s to g eth er in
the sam e p ro p h e c y show s u s th a t th ey w ill do sim ilar things. D avid
sp re a d the s tu d y of the T orah a n d th e observance of fhe mitzvos
am o n g all fhe Jew ish people. H e defeafed all fheir enem ies a n d
b ro u g h f peace fo fhe land. H e b ro u g h f fhe Aron HaKodesh fo Jeru sa
lem a n d p re p a re d for fhe Beis HaMikdash fo b e builf.
These are fhe fype of fhings Mashiach w ill do. Mashiach w ill
b rin g all fhe Jew ish p eo p le fo k eep fhe Torah. H e w ill lead fhem fo
Eretz Yisrael w h ere fhey w ill live in peace. A n d he w ill b u ild fhe
Beis HaMikdash.
(Adapted from Chidushim UBiurim B'shas, Vol. II, p. 262ff)

P IN C H A S
Little M oishy w a s going to shul for th e first tim e. H is fam ily
lived far from fhe shul. Buf he h a d jusf fu m e d five a n d his m ofher
felf fhaf fhe long w alk w o u ld nof be foo m u c h for him .
"1 k n o w 1 can m ake if / ' M oishy said excifedly. "A n d 1 p ro m ise
I'll sif quiefly, righf b e tw e e n Y anky a n d D ad d y , a n d I'll look in m y
siddur."
M oishy w a s tru e to his w o rd . H e w a tc h e d a n d listen ed care
fully fo fhe davening a n d fo fhe T o rah read in g . O n fhe w a y hom e,
M oishy com m enfed: "W h en 1 g ro w u p , 1 w a n f fo b e a kohen,"
M oishy said dream ily, "T h en 1 co u ld b e called u p fo fhe T o rah
firsf!"
"O h M oishy!" exclaim ed Y anky. "Y ou can 'f g ro w u p fo be a
kohenl Y ou're eifher b o rn a kohen or y o u 're nof — a n d w e 're nof."
The b o y s' fafher sm iled. T hen, w ifh a tw in k le in h is eye, he
ask ed Y anky, "C an y o u th in k of som eone w h o w as n of b o rn a kohen
b u f becam e one?" Y anky fh o u g h f h ard .
"If's in fhis w e e k 's parshah," his fafher hinfed.
"P inchas?"
"Yes."
"Buf w a sn 'f P inchas fhe so n of E lazar fhe son of A h a ro n fhe
kohen?"
"Y es," re p lie d fhe b o y s' fafher. "O nce A h a ro n a n d his sons
w ere an oinfed kohanim, all fheir ch ild ren b o rn afferw ard s w o u ld
aufom afically becom e kohanim. Buf P inchas w a s b o rn before
A h a ro n a n d his sons w ere an oinfed kohanim. P inchas d id nof aufo-
m afically becom e a kohen w h e n his fafher, uncle, a n d g ran d fafh er
w ere anoinfed."
"T h en h o w d id he becom e a kohen?" ask ed M oishy.
"H e e a rn e d if. A m a n called Z im ri co m m itted a g rav e sin in
fronf of all fhe people. P inchas w a s v ery fro u b led a n d he ru sh e d fo
104 Pinchas
p u n ish Z im ri rig h t a w ay so th a t every o n e w o u ld see th a t th e w o rd s
of HaShem m u st be obeyed.
"It w a s d an g ero u s. Z im ri w as a lead er, a n d his trib e m ig h t
h ave h a rm e d P inchas for w h af he d id . N o b o d y w o u ld have
expecfed h im fo risk his life. Buf P inchas fh o u g h f only ab o u f fhe
w ill of HaShem, he d id m u c h m ore fh an w h a f an y o n e w o u ld have
expecfed. To re w a rd him , HaShem m a d e h im a kohen.
"This is a lesson for us, foo," fhe fafher confinued. "W e can 'f
becom e kohanim, b u f w e can be su re fhaf w h e n w e d o m o re fh an
w h a f is expecfed, HaShem w ill re w a rd u s in a n exceptional m an n er
foo."
O u r R abbis fell u s fhaf P inchas a n d E liyahu HaNavi are fhe
sam e p erson. E liyahu w ill an n o u n ce fhe com ing of Mashiach. H o w
can w e m ake E liyahu a n d Mashiach com e m o re quickly? By follow
in g fhe exam ple of Pinchas, a n d serv in g HaShem in a n exceptional
w ay , ev en b e y o n d fhe call of dufy.
(Adapted from Likkutei Sichos, Vol. IV, Parshas Pinchas)

m a t t o s -m a s e i
"A tten tio n , cam pers a n d counselors!" the h e a d co u n selo r's

voice b o o m e d over the lo u d sp ea k er. "It's learn in g tim e. Please go
to y o u r learn in g g ro u p s n o w ."
M in d y 's g ro u p sat in th e shad e of a large oak tree a n d listen ed
as Sim i, their counselor, began. "The trib es of R eu v en a n d G ad
a p p ro a c h e d M oshe w ifh a requesf. W h af d id fhey ask for?"
"1 k n o w ," an sw e re d M indy. "T hey ask ed M oshe for p e rm is
sion fo seffle in fhe area o n fhe easf side of fhe Jo rd a n riv er."
"V ery good, M indy. W hy d id fhey choose fhaf area?"
"W aif a m inufe, Sim i," Esfher called ouf. "W haf d o y o u m ean
b y choosing? W asn 'f fhe la n d d iv id e d b y a lo ttery ?"
"If w as, b u f y ears before fhe lo ttery w as h eld , fhe fribes of
R eu v en a n d G ad said fhey w o u ld rafh er seffle o n fhe easfern side of
fhe river, w h ic h w a s covered w ifh lu scio u s g reen p asfu res."
"Oh! 1 rem em b er," said C havi. "T hey w ere sh e p h e rd s, a n d
fhey w a n fe d fo h ave p lenfy of p asfu re fo raise fheir sh eep ."
"T haf's righf. Buf M oshe w a s n of p leased w ifh fheir req u esf."
"W hy?" asked D inah. "W h af's w ro n g w ifh raisin g sh eep ?"
"T h ere's no fh in g w ro n g w ifh raisin g sh eep ," re p lie d Simi. "A s
a m a tte r of facf, som e of o u r m osf fam o u s ancesfors w ere sh ep
h e rd s."
"Like A v rah am ," called ouf M indy. "A n d Y ifzchak a n d
Y aakov a n d even M oshe Rabbeinu him self!"
"M any of o u r p eople chose fo b e sh e p h e rd s, b ecau se if's p eace
ful a n d if d o e sn 'f fake so m u c h tim e a n d efforf," ex p lain ed Simi.
"T haf w a y fhey w o u ld be able fo devofe fheir tim e a n d en erg y fo
serv in g HaShem, davening, a n d sfu d y in g ."
"T haf so u n d s jusf like learn in g in cam p u n d e r a sh ad y oak
free," said Esfher, sm iling dream ily. "So w h y d id n 'f M oshe agree?"
106 Mattos-Masei
"T hink, girls," challenged Simi. "W h en th e trib es of R eu v en
a n d D an m a d e th is req u est, M oshe co m p ared th em to the mir-
aglitn."
"O h, 1 get it," said C havi. "In school, w e le a rn e d th a t the
miraglim d id n 't w a n t to go into Eretz YIsrael, b ecau se th ey th o u g h t
th a t the life in fhe deserf, w h ere HaShem fook care of fheir food,
clofhes, a n d hom es, w a s m ore su ifed for p eo p le w h o w a n fe d fo
serve HaShem. T hey could devofe m osf of fheir tim e a n d en erg y fo
davening a n d learning. The fribes of R eu v en a n d G ad seem ed fo
h ave fhe sam e id ea."
"Excellenf, C havi," Sim i com p lim en fed her. "Buf fhere is a dif
ference. Those tw o tribes p ro m ise d M oshe th a t th ey w o u ld enter
Eretz YIsrael w ith all the re st of fhe people. T hey w ere p re p a re d fo
leave fheir w ives, ch ild re n a n d p o ssessio n s o n fhe easfern side of
fhe river, w h ile fhey m arch ed af fhe h e a d of fhe p eo p le fo conquer
Eretz YIsrael a n d fo h elp fhe ofhers settle fhe land. T hey w o u ld nof
re fu rn fo fheir o w n ferrifory u n til every o n e w a s settled.
"To fhis, M oshe read ily agreed. HaShem w an fs fhe Jew ish
p eo p le fo live in Eretz Yisrael a n d m ak e fhe T o rah a n d ifs mitzvos
p a rf of fheir e v ery d ay life. The p eo p le sh o u ld farm , w o rk , a n d
b u ild u p fhe lan d , serving HaShem w ifh m a n y differenf fypes of
activities. T h o u g h m u c h tim e is sp en f d ealin g w ifh o rd in a ry m af-
fers, d o in g fhis fhe T o rah w a y m ak es fhe w o rld a dirah bitachtonim,
a hom e for HaShem.
"Still, o u r n a tio n n eed s p eo p le w h o can devofe m osf of fheir
tim e fo peaceful sfu d y a n d pray er. Buf fhese p eo p le sh o u ld also be
p a rf of settling Eretz Yisrael like fhe fribes of R eu v en a n d G ad.
W h en fhey h elp fhe ofhers w h o sp e n d m osf of fheir tim e w o rk in g
in fhe lan d , fhey fhem selves can serve HaShem w ifh fhe peaceful
ease of a sh e p h e rd 's life."
(Adapted from Likkutei Sichos, Vol. VIII, Parshas Mattos)
108 Mattos-Masei
D E V A R IM —
S h a b b o s C hazon
"H e re " said the fath er as he h a n d e d his son a package. "I m ad e
it ju st for y o u ." The so n o p en ed fhe parcel fo fin d a b eau tifu lly fai-
lo red coaf. Ifs size, color a n d d esig n w ere perfecf. The son w as
overjoyed w ifh fhe giff a n d he w o re if p ro u d ly . If alw ay s re m in d e d
h im of h o w m u c h his fafher cared for him .
Then, one day, fhe son ru in e d fhe coaf; if could nof b e m ended.
W ifh eyes full of fears, a n d a sorrow ful hearf, he fu m e d fo his fafher.
The loving fafher forgave him . Soon, h e p resen fed his son w ifh
a n ew coaf w h ic h w a s jusf as b e a u tifu l as fhe firsf. The so n w as
v ery grafeful a n d careful. H e d id n of w a n f fo ru in fhis coaf like fhe
firsf.
Buf tim e p assed , a n d fhe second coaf b ecam e soiled as w ell.
The so n w as v ery fro u b led w h e n he saw fhaf if co u ld no lo n g er be
w o rn . "H o w m a n y tim es w ill m y fafher forgive m e?" he w o n d e re d .
"1 do h ave a fh ird coaf for y o u " fhe fafher fold h im affer he
saw w h a f h a p p e n e d . "Buf fhis tim e, 1 w ill w aif. 1 w ill n of give if fo
y o u u n til y o u are re a d y for if. In fhe m ean tim e, alfh o u g h y o u m ay
nof w ear fhe coaf, 1 w ill sh o w if fo y o u occasionally so fhaf y o u can
see w h af 1 h av e w a itin g for y o u ."
This sfory is a parable. W haf d o es fhe coaf sfan d for? W ho is
fhe fafher? W ho is fhe son?
R abbi Levi Y ifzchak of B erdifchev fold fhis p arab le abouf
Shabbos Chazon, fhe Shabbos before Tishah BeAv. Chazon m ean s
vision. H e said fhaf every Jew is sh o w n a v isio n o n fhaf Shabbos.
HaShem, o u r Fafher, allow s H is son, fhe Jew ish p eo p le, fo cafch a
glim pse of fhe fh ird coaf, fhe T h ird Beis HaMikdash.
Like fhe fafher, HaShem is w a itin g fo see fhaf w e are re a d y fo
receive fhis giff. W e are p re p a rin g o u rselv es a n d fhe w o rld a ro u n d
us, a n d w e do nof w a n f fo w aif an y lo n g er for Mashiach fo com e
a n d fo re b u ild fhe T h ird Beis HaMikdash. W e m u sf fry v ery h a rd fo
sh o w HaShem fhaf w e are ready.
(Adapted from Likkutei Sichos, Vol. IV, Parshas Devarim)

V A ’E SC H A N A N
Y ankie felt v ery lucky. In stead of go in g to cam p, his p a re n ts let
h im visit his cousins in Eretz Yisrael. H e arriv e d o n T u esd ay , a n d b y
W ed n e sd a y m o rn in g he w a s sta n d in g for the first tim e at th e Kosel
HaMaravi. E veryone a ro u n d w as p ray in g . Y ankie w a s so excited
th a t he fo u n d it h a rd to concentrate o n th e w o rd s in th e Siddur.
S u d d en ly he felt a ta p on the sh o u ld er.
"F irst tim e, eh?" ask ed a m a n w ith a w h ite b e a rd , k in d eyes,
a n d a frien d ly face. Y ankie n o d d e d .
"Too excited to p ra y ? " the old m a n said. H e sm iled gently, an d
p a tte d Y ankie on the h ead. "Y ou look like a Yeshivah b o y ." A g ain
Y ankie n o d d e d .
"So, w h a t's th e parshah?" the o ld m a n asked.
"Va'eschanan," an sw e re d Y ankie, shyly.
"A ha!" exclaim ed the old m an. "N o w rig h t th ere is a lesso n in
p ra y e r for you. H o w d oes the parshah b eg in ?"
By n ow , Y ankie felt com fortable w ith th e o ld m an. "Israeli
p eo p le seem to b e g in talk in g w ith an y o n e th ey m eet," he th o u g h t,
rem em b erin g his long talk w ith th e taxi d riv e r from th e airp o rt. H e
w a s curio u s to fin d o u t w h a t th e m a n h a d to say.
"The parshah b eg in s as M oshe Rabbeinu p ra y s to HaShetn to
allow him to enter Eretz Yisrael," Y ankie an sw ered .
"D id HaShetn accept his p ray ers?" th e old m a n asked.
"N o. H e even to ld M oshe to sto p p ray in g , b u t m y teacher to ld
u s th a t M oshe co n tin u ed p ray in g ."
"A ha! S m art teacher. So w h y d id M oshe still co n tin u e to
p ray ?"
Y ankie w as stu m p e d . "W ell" he an sw e re d slow ly. "W h en m y
fath er says no to so m eth in g 1 ask for, 1 try ag ain ."
112 Va’eschanan
"A n d again, a n d again ," th e o ld m a n in te rru p te d . "W h en w e
w a n t som ething, w e 're persisten t. But still, w h e n y o u r fath er tells
y o u n o over a n d over again, y o u m ay sto p asking. W hy? Because
y o u 're asking for som efhing y o u w a n f for yourself. W ell, lef m e fell
you, son, M oshe Rabbeinu w a s far fro m selfish; he d id n 'f w a n f any-
fhing for him self. H e cared ab o u f his people.
"D id he w a n f fo enfer Eretz YIsrael in o rd er fo fasfe ifs luscious
fruif or fo see fhe m agnificenf sifes? No! M oshe Rabbeinu h a d only
one fhing on his m in d — fhe m issio n HaShem gave him ."
The old m a n p a u s e d for a second, a n d fh en he con tin u ed .
"M oshe Rabbeinu w a s senf fo fake fhe Jew ish p eo p le ouf of
Egypf, fo p re p a re fhem for fhe T orah, a n d fo lead fhem info Eretz
Yisrael. H e consfanfly fh o u g h f of fhis goal a n d w a n fe d fo fulfill if.
H e w a s p ra y in g fo HaShem fo lef h im com plefe fhis m issio n a n d
b rin g fhe Jew ish p eo p le info Eretz Yisrael. Jusf im agine, m y bo y , if
HaShem h a d accepfed fhose p ray ers, fh en fhe geulah shleimah, fhe
com plefe re d e m p tio n , w o u ld h av e arriv ed !"
The old m a n p o in fe d fo Yankie. "N o w fh af's w h a f a Jew
sh o u ld p ra y for. You a n d 1, a n d ev ery b o d y else, sh o u ld k eep on
davening for fhe geulah, jusf like M oshe Rabbeinu d id . A n d v ery
soon, HaShem w ill accepf fhese p ray ers."
(Adapted from Safer HaSichos 5752, p. 728ff)
114 Va’eschanan
E ik e v
"H ey, D avid! C om e on in."
"N O -O -O ! The w a te r is too cold."
"Just ju m p in. Y ou'll get u se d to it rig h t aw ay ."
D avid w a s n o t convinced. H e sto o d at th e edge of the p o o l an d
w a tc h e d his frien d s sw im . G ingerly, he d ip p e d his foof info fhe
w afer a n d sw ish ed if abouf.
"See, D avid. If's nof so b a d affer all."
D avid d id n 'f fhink so. H e shook his h e a d a n d fu m e d fo H esh y ,
w h o w a s sfan d in g nearby. "N o w ay !" h e said. "1 can feel h o w cold
fhis w afer is even in fhe heel of m y foof."
Do y o u do fhe sam e fhing before ju m p in g info a pool? Do y o u

fesf fhe w afer w ifh y o u r feef firsf? W h y is if easier fo p u f o u r feef
info cold w afer?
Sim ple. The boffom s of o u r feef are n of as sensitive fo fhe cold
as fhe ofher p arfs of o u r b o d y . T hey can b e a r fhe cold.
Buf fh af's only one w a y of ex p lain in g if. T h ere's anofher w ay
fo u n d e rsfa n d w h y fhis h ap p en s.
O u r b ra in fells u s fo m ove o u r h a n d s, o u r feef, a n d fhe resf of
o u r b o d y . If sen d s ouf m essages a n d insfrucfions, a n d o u r b o d y
resp o n d s.
N o w lef's go b ack fo D avid af fhe pool. H is b ra in said: "G o
ahead. Take a p lu n g e. Y ou'll soon gef over fhe cold a n d h av e a lof
of fu n w ifh y o u r frien d s." M osf of his b o d y d id n 'f w a n f fo lisfen,
b u f he w a s able fo p u f his foof in. The foof is farfhesf aw ay fro m fhe
b rain , b u f if is fhe m osf re a d y fo re sp o n d fo ifs insfrucfions. O f all
fhe p arfs of o u r b o d y , o u r feef do w h a f w e w a n f m osf w illingly.
Eikev, fhe n am e of o u r parshah, m ean s "h eel." The parshah fells
u s fhaf HaShem w ill give u s greaf b lessin g s w h e n w e k eep H is mitz-

VOS as eagerly as the heels of o u r feet follow o u r b ra in 's in stru c
tions.
W e are living in ikvesa diMeshicha, "the tim e w h e n w e can h ear
the fo otsteps of Mashiach ap p ro ach in g ." The w o rd ikvesa com es
from the w o rd eikev. O u r g en eratio n w as selected to g reet Mashiach.
Like the heels of o u r feet, w e are eager to do ev ery th in g HaShetn
w ants.
(Adapted from Likkutei Sichos, Vol. IX, Parshas Eikev)
116 Eikev
r e ’e h
C am p G an Israel b u z z e d w ith excitem ent. The girls' session

w a s n early over, a n d everyone w a s g ettin g re a d y for th e g ra n d
b an q u et.
S arah w a s especially excited a n d p ro u d of herself, foo. She h a d
sef aside p arf of h er resf h o u r every d ay fo sfu d y for Tzivos HaShem.
A n d n o w she w a s fhe firsf five-sfar g en eral of fhe enfire cam p.
Af fhe b an q u ef, everyone a p p la u d e d a n d ch eered as S arah 's
n am e w a s called. She w a lk e d over fo fhe sfage fo receive fhe g ra n d
prize. Rivki, fhe h e a d counselor, sm iled, sho o k h er h a n d , a n d gave
h er a b eaufifully w ra p p e d giff a n d anofher sm all box.
A ffer fhe b an q u ef, S arah w en f fo look for fhe h e a d counselor.
"T h an k y o u so m u c h for fhe p riz e," she b egan.
"Y ou cerfainly sfu d ied h a rd , a n d y o u d eserv e if," R ivki said,
giving h er a hug.
"Buf w h y d id I gef fhaf exfra p rize?" ask ed Sarah.
"T haf w a s a b o n u s," sm iled Rivki. She fh o u g h f for a m om enf,
fhen said, "Sarah, y o u like fo sfudy. Look in fhis w e e k 's parshah a n d
y o u 'll fin d a mitzvah fhaf can be co m p ared fo fhaf exfra b o n u s y o u
received."
S arah w as v ery curious. She fo u n d fhe mitzvah. C an you?
In fhis w e e k 's parshah, w e learn ab o u f fhe mitzvah of ha'anakah,
giving a bon u s. A n eved ivri, a Jew ish servanf, w o rk s for his m asfer
for six years, a n d fhen he is freed. W h en he leaves, his m asfer is
co m m an d ed fo give him giffs.
These giffs are nof p a y m en f for fhe serv an f's w ork. The m asfer
p ay s fhe servanf af fhe b eg in n in g , before he b eg in s his w o rk . A n d
for six years, fhe m asfer fakes care of all fhe n eed s of fhe servanf,
his w ife, a n d his children. A fferw ard s, fhe m asfer gives h im exfra
giffs as a bon u s.
HaShem is o u r M asfer a n d w e serve H im faifhfully, p re p a rin g
fhe w o rld fo be H is hom e. H e re w a rd s u s for o u r service a n d fakes

care of o u r needs. W h en the geulah com es. H e w ill also fulfill the
mitzvah of ha'anakah b y giving u s so m eth in g extra. T oday, w e can
feel som e of HaShem's holiness. W h en th e geulah com es, HaShem
w ill give u s a b o n u s, a n d sh o w u s h o lin ess w h ich w e can n o t feel
now .
(Adapted from Likkutei Sichos, Vol. XXIV, Parshas Re'eh)
118 Re’eh
S h o f t im
It w a s the last w eek of su m m er vacation. C am p w a s over, a n d
the ch ild ren h a d b e e n ho m e all w eek. T hey w ere d elig h ted w h e n
th eir fath er cam e ho m e early one F rid ay aftern o o n a n d said, "C om e
on kids, Fll take y o u o u t to th e B otanical G ard en s a n d w eTl all give
M om m y a w ell-d eserv ed rest."
O ff fhey w en f fo fhe p ark , e q u ip p e d w ifh fheir b alls a n d
snacks.
"L ef's fry fo fin d a nice s h a d e d area fo p lay ," fheir fafher sug-
gesfed.
The ch ild re n raced abouf h ap p ily , slo p p in g fo w afch fhe d u ck s
sp lash noisily in fhe p o n d . Soon fhey fo u n d a perfecf spof fo play.
A s Shloim ie h e lp e d fake fhe b ab y o uf of fhe sfroller, he p o in fe d fo a
u n ifo rm e d m a n sfan d in g nearby. "D a d d y , w h y are fhere so m a n y
g u a rd s a n d p olicem en in fhe park? T here w ere af leasf five ofhers af
fhe enfrances w e passed. W haf w o u ld an y o n e w an f fo sfeal from a
p ark ?"
"The cify officials b u ilf fhis p a rk so fhaf p eo p le co u ld com e
a n d enjoy fhe o u fd o o rs," his fafher said. "T here are m a n y enfrances
fo fhe p ark , a n d fhese g u a rd s w afch w h o a n d w h af com es fh ro u g h .
T hey h elp k eep fhe p a rk safe a n d ord erly . A cfually, Shloim ie, weTl
be re a d in g abouf g u a rd s a n d policem en in shul fo m o rro w ."
Shloim ie looked af his fafher in su rp rise, "G u a rd s a n d police
m e n in fhe T orah?"
"Y es," his fafher replied. "Shoftim d escribes fhe ju d g e s a n d
officers w h o w ere fo w afch o u r cify gales in o rd e r fo p rev en f h a rm
ful p eo p le or fhings from enfering."
S hloim ie's fafher b en f d o w n a n d lo o k ed direcfly info his eyes.
"D o y o u know , Shloim ie, fhaf y o u are jusf like a m in iafu re cify
yourself? Y our eyes a n d ears are fhe 'g a le s' fo y o u r 'cify,' a n d fhey
allow picfures, so u n d s, a n d feelings fo com e in. Buf nof ev eryfhing
is good for y o u r cify. So HaShem fold u s fo place ju d g e s a n d officers
af o u r gales.

" D o n 't let ev ery th in g go th ro u g h , Shloim ie. Ju d g e a n d decide
if the p ictu re y o u let th ro u g h y o u r 'ey e g ates' is tzniyus, a n d if fhe
falk or m usic y o u allow fh ro u g h y o u r 'e a r gafes' is p ro p er.
"Be on g u ard , if y o u cafch so m efhing fhaf sh o u ld n of enfer
fh ro u g h y o u r gafes, enforce fhe law ; p rev en f if fro m com ing in."
(Adapted from Sichos Rosh Chodesh Elul, 5744)
120 Shoftim
K l S E IT Z E I
It w a s th e first d a y of school. D u rin g recess, fhe sixfh g rad e
b u z z e d w ifh excifem enf as girls in g ro u p s ex ch an g ed fheir su m m er
experiences. Leah, N ech am ah , a n d R ina h a d becom e g o o d frien d s
af cam p.
" I'm so h a p p y w e w ere p u f in fhe sam e class fhis y ear," said
Leah.
"M e, foo," said N echam ah. "Especially affer b e in g in fhe sam e
b u n k af cam p."
"W e even e n d e d u p o n fhe sam e feam in C olor W ar," Rina
re m in d e d fhem .
"O h yes. C olor W ar," L eah said d ream ily. "T h ai w as fhe besf
p a rf of cam p."
"R em em ber o u r m arch in g son g ," ask ed N ech am ah . "If w a s fhe
greafesf! W e h a d frem en d o u s feam spirif. I knew w e w o u ld w in ."
"A n d w e d id !" exclaim ed Rina.
M rs. K lein h a d jusf fin ish ed w ritin g in h er roll book. She
looked u p af fhe girls a n d sm iled. "Excuse m e for jo in in g y o u r con-
versafion, girls. I could nof h elp o v erh earin g if. You jusf gave m e an
exam ple for o u r parshah class."
The girls looked af fheir feacher quesfioningly.
"If's fhe spirif of fhe m arch in g so n g ," M rs. K lein explained.
"Y ou see, in Ki Seitzei, Jew ish sold iers go o uf fo w ar. The T o rah
says: Ki seitzei lamilchamah al oyvecho, 'W h en y o u go o uf fo w ag e
w a r againsf y o u r enem ies...' W e franslafe al (‫)על‬, as 'ag ain sf,' b u f if
liferally m ean s 'a b o v e.' W h en a Jew m u sf fighf in w ar, fro m fhe
v ery sfarf he sh o u ld feel fhaf he is above his enem ies.
"B ecause a Jew 's neshamah is a p arf of HaShem, an y fh in g or
a n y b o d y w h ich fries fo h u rf him w ill nof succeed. K n o w in g fhis
w ill fill him w ifh fhe spirif of vicfory, w h ich w ill lead h im fo w in
fhe baffle."

The T o rah is n o t sp eak in g only of o u td o o r battlefields. Each of
u s h as a p erso n al b attle to w ag e w ith o u r yetzer hora. W e h av e to
rise "above" o u r enem y, k n o w in g th a t th e yetzer hora h as no chance
ag ain st us. T his w ill fill u s w ith th e sp irit of v ictory a n d w ill h elp u s
w in these battles.
(Adapted from Sichos Parshas Ki Seitzei, 5749)
122 Ki Seitzei
Kl S a vo
The en ch an tin g sm ell of the b lo sso m in g o rch ard acco m p an ied
Eliezer the farm er as he w a lk e d slow ly u p a n d d o w n the ro w s of
trees. H e in sp ected th e blo sso m s for signs of first fruit, a n d finally
fo u n d th e m in the th ird row , on the fifth tree. Sm all p ale g reen figs
w ere b o b b in g in the slight breeze. Eliezer d u g into his pocket,
p u lle d o u t a re d b a n d , a n d tied it a ro u n d th e fruit. "W o n d erfu l!" he
exclaim ed. "N o w ITl h ave no tro u b le fin d in g a n d p ick in g th o se figs
w h e n th e y are ripe. T hen Til be able to take th e m to Yerushalayim."
Eliezer w a s p re p a rin g to fulfill th e mitzvah of bikkuritn. H e w ill
b rin g those first fru its to the kohen in th e Beis HaMikdash.
L et's p ictu re ourselv es in E liezer's shoes. W e are farm ers,
w o rk in g v ery h a rd from early m o rn in g till s u n d o w n in o u r fields.
W e toil th ro u g h h o t su m m er w e a th e r a n d chilly rain y seasons. W e
dig, p lo w , p lan t, w eed , w a te r, trim , a n d te n d to o u r crop. Som e
tim es, h a rsh w e a th e r causes o u r h a rv e st to fail. O th er tim es, ani
m als nibble at o u r te n d e r plants. Y ou can im ag in e h o w h a p p y w e
are w h e n the first fru its finally grow . Like Eliezer, w e are eager to
pick th em a n d to b rin g th em ho m e to o u r fam ilies or to sell th e m in
the m arket.
But the T o rah co m m an d s u s to b rin g th e first fru its to th e kohen
even before w e enjoy it ourselves. D o e sn 't th a t seem h ard ? H o w
w o u ld y o u feel a b o u t giving aw ay so m eth in g n ew before y o u h a d a
chance to enjoy it?
But w h e n a farm er rem em b ers th a t ev ery th in g he h as com es
from HaShem, it's n o t so h ard . A s he b rin g s h is first fru its to the Beis
HaMikdash, he realizes th a t it w a s only HaShem w h o m a d e th em
g ro w a n d th a t ev ery th in g in th is w o rld b elo n g s to H im .
In the Beis HaMikdash, th e bikkurim are n o t b u rn e d o n the
mizbeach like other korbonos. In stead , th ey are eaten b y th e kohanim.
Yet, HaShem considers the eatin g of th ese fru its b y th e kohanim to be
as special a n d as h oly as the sacrifices w h ich are offered o n the
mizbeach.

The T orah calls u s "a n a tio n of kohanim." W h en w e live our
lives in a h oly w ay , like th e kohanim, th e n ev ery th in g w e do, even
eatin g o u r food, can be ju st as holy as davening a n d learn in g Torah.
(Adapted from Likkutei Sichos, Vol. II, Parshas Ki Savo)
124 Ki Savo
N ITZA V IM
This is the last Shabbos of th e m o n th of Elul, fhe lasf m o n fh of
fhe year. The lasf S habbos of each m o n fh is called Shabbos Mevor-
chim, w h e n w e recife a special blessin g fhaf fhe com ing n ew m o n fh
w ill b rin g goodness, h a p p in ess, a n d peace.
A lfh o u g h fhis Shabbos is Shabbos Mevorchim, w e w ill n of recife
fhis blessing. HaShem H im self blesses fhe m o n fh of T ishrei, a n d H is
blessin g gives u s fhe p o w e r fo bless all of fhe ofher m o n fh s of fhe
com ing year.
W haf blessin g does HaShem give? Atem nitzavim HaYom,
"T oday y o u are sfan d in g ."
W haf d oes fhe T orah m e a n b y "to d ay "? W h en is today? Every
day? A ny day? O u r R abbis fells u s fhaf fhe T o rah is sp eak in g abouf
R osh H aS h an ah , w h e n w e sfan d before HaShem in ju d g m en f.
C an y o u im agine h o w p eo p le in courf look w h e n fhey are
b ein g ju d g ed ? W h en fhe ju d g e p ro n o u n ces a p e rso n guilfy, fhe
accused m a n sifs h u n c h e d over in his place, w ifh d o w n casf eyes
a n d a b o w e d head. Buf w h e n fhe ju d g e an n o u n ces, "N o f guilfy,"
fhe d efen d an f sfands u p rig h f, h o ld in g his h e a d u p h igh, his face
b eam in g w ifh joy.
The T o rah fells us: "T oday y o u are sfan d in g ." O n R osh
H aS h an ah , as w e all p ass before HaShem for ju d g m en f, w e are
b lessed fo stand upright as o u r v erd icf is an n o u n ced .
The T orah continues: “Kulchem, all of y o u fogefher." W h en
HaShem sees fhe Jew s com e fogefher, if's like a fafher seeing all of
his ch ild ren p lay in g joyfully fogefher. N o fh in g co u ld m ak e H im
an y h ap p ier.
W h en HaShem sees u s com e fogefher w ifh ahavas YIsrael, H e
blesses u s w ifh a kesivah vachasimah tovah for a g o o d year.
(Adapted from Sichos Parshas Nitzavim-Vayeilech, 5740)

R O S H H A SH A N A H
B eryl's fam ily is o n shlichus in S o u th A m erica. For th e first
tim e, his w h o le fam ily w as going to sp e n d th e m o n th of Tishrei in
C ro w n H eights. T hey arriv e d a few d ay s before R osh H aS h an ah
a n d Beryl sp e n t m o st of the first d a y in 770. M an y th in g s w ere
going on all at once a n d he w as v ery excited to b e p a rt of it all.
A fter davening, B eryl's fath er sto o d b y talk in g to an o th er
shliach w h ile Beryl looked a ro u n d at all th e people. A jolly looking
chassid w ith a b o o m in g voice cau g h t his atten tio n . "Sitnchas Shabbos
veYom Tov. Please co n trib u te so every fam ily can h av e festive m eals
a n d a h a p p y h o lid ay ." Beryl w a tc h e d as th e m a n collected the
tzedakah a n d th a n k e d the p eople telling th em h o w w o n d e rfu l it is
th a t every fam ily w ill h ave e n o u g h for Yom Tov.
O n th eir w a y hom e. Beryl ask ed his fath er a b o u t th e "Sitnchas
Shabbos veYom Tov m a n ." B eryl's fath er sm iled as he th o u g h t back
to the tim e he g rew u p in C ro w n H eights. "T h at's p a rt of th e 770
scene," he to ld Beryl.
"1 w as w o n d e rin g w h y he k e p t telling every o n e h o w im p o r
ta n t it is th a t every fam ily h ave fish, m eat, a n d w in e for Yom Tov,"
Beryl said, "if it w as before Sukkos, P esach or Shavuos, 1 w o u ld
u n d e rsta n d . Those are h a p p y h o lid ay s w h e n w e h av e festive m eals.
But n o w it's rig h t before R osh H aS h an ah , th e D ay of Judgm ent! Of
course w e h ave to eat a n d d rin k , b u t it ju st d o e s n 't seem rig h t to be
so concerned w ith food on the d a y th a t a p e rso n is b e in g ju d g ed .
W h atev er he has, h e'll eat."
"Y ou're m ak in g a m istake th ere Beryl," his fath er said. "T rue,
R osh H aS h an ah is a v ery serious d ay , b u t w h ile w e 're serious, w e
sh o u ld also be h a p p y a n d festive."
"S erious a n d h a p p y to g eth er?" ask ed Beryl.
"Yes. The p ro p h e t tells th e p eo p le a b o u t R osh H aS hanah: 'E at
ta sty foods a n d d rin k sw eet b ev erag es for th e rejoicing of G -d is
y o u r stre n g th .' W e are h a p p y to b e H is chosen p eo p le a n d confi
d e n t th a t H e w ill bless u s w ith a g o o d year. So w e rejoice o n R osh
H aS h an ah a n d h ave festive m eals."
126 Nitzavim
O u r rejoicing o n R osh H aS h an ah w ill lead to a kesivah vachasi-
mah tovah for all Jew s for a good a n d sw eef y ear, a y ear w ifh greaf
a n d w o n d e rfu l blessings, in clu d in g fhe greafesf b lessin g of fhem
all, fhe com ing of Mashiach.
(Adapted from Sichos Shabbos Parshas Nitzavim-Vayeilech, 5750)

VAYEILECH
"G oldie!" cam e the shrill call fro m d o w n stairs. "Please com e
already. You p ro m ise d to p lay a b o a rd gam e w ith m e. I'v e g ot all
the pieces set u p ."
"W ait ju st five m ore m in u tes, T am i," G oldie called. "F m ju st
a b o u t finished."
"T h a t's w h a t y o u said fifteen m in u te s ago," Tam i p ro te sted .
Soon she w as sta n d in g im p a tie n tly at G o ld ie's side. "Y ou still
h a v e n 't finish ed y o u r com position ?" she co m p lain ed to h er sister
w h o w as sittin g at h er d esk in th o u g h t.
G oldie looked u p from h er p ap er. "A ll 1 h av e left is th e last
sentence."
"So w h a t's the problem ? H o w long d o es it take to w rite one
sentence?"
'T he last sentence is different, it su m s u p the en tire co m p o si
tio n .'
in Parshas Vayeilech, w e re a d a b o u t the v ery last p o sitiv e mitz-

vah of the Torah. This mitzvah su m s u p all of th e o th er positive
mitzvos of the Torah.
Do y o u k n o w w h a t th is mitzvah is?
it is th e mitzvah of w ritin g a Sefer Torah. HaShem co m m an d s
every Jew to w rite a Sefer Torah for him self. B ut m o st of u s are n o t
scribes, so HaShem allow s u s to hire so m eb o d y else to w rite a Sefer
Torah for us.
The w o rk of a scribe is v ery expensive, it tak es a lo t of tim e
a n d effort to w rite a Sefer Torah. N o t all of u s can affo rd to h ire a
scribe to w rite a Sefer Torah for us.
So HaShem gave u s a n o th er w a y to fulfill th e mitzvah. M any
p eo p le can share in th e w ritin g of a single Sefer Torah b y p u rc h a sin g
a letter, in th is w ay , fulfilling th e mitzvah of w ritin g a Sefer Torah
joins u s to g eth er in ahavas Yisrael.
128 Vayeilech
HaShem co m m an d s u s a b o u t th e mitzvah of w ritin g a Sefer
Torah w ith the v erse "W rite th is so n g [the Torah] for y o u rselv es."
HaShem calls fhe T orah a song, sh o w in g u s fhaf w e sh o u ld fulfill ifs
co m m an d m en fs w ifh joy a n d delighf.
A n d fhis mitzvah b rin g s u s fo fhe greafesf possible joy — fhe
com ing of fhe Geulah. O u r R abbis fold u s fhaf w e w ill b rin g an en d
fo fhe Golus v ery soon b y joining w ifh ofher Jew s fo fulfill fhe lasf
mitzvah of fhe Torah.
(Adapted from Likkutei Sichos, Vol. 24, p. 207ff)
130 Vayeilech
YO M K IP P U R
O u r p ro p h e ts tell us: "Seek HaShem w h e n H e can b e found.
Call to H im as H e is n e a r." O u r sages tell u s — "T hese are the ten
d ay s b e tw e e n R osh H aS h an ah a n d Yom K ip p u r." A lth o u g h
HaShem is alw ays am o n g us, th ere are tim es th a t H e listens to our
p ra y e rs m ore closely. A n d therefo re, w e sef fhese d ay s ap arf fo
p ra y m ore a n d fo do teshuvah. W e call fhese d ay s Aseres Yimay
Teshuvah — fhe T en D ays of R epenfance.
Buf w aif a m inufe. O u r sages said: "T en d ay s b efw een R osh
H aS h an ah a n d Yom K ip p u r." W e d o n 'f n e e d a calculator fo figure
ouf fhaf fhere are only seven d ay s between R osh H aS h an ah a n d Yom
K ippur. Since w e call fhese d ay s "fhe fen d ay s of rep en fan ce," w e
are obviously in clu d in g R osh H aS h an ah a n d Yom K ip p u r.
R osh H aS h an ah a n d Yom K ip p u r are in c lu d e d in fhese fen
days, because an im p o rfan f p a rf of fhese h o lid ay s is teshuvah,
re fu rn in g fo HaShem. Buf fhen w h y d id o u r Sages say: "b efw een
R osh H aS h an ah a n d Yom K ip p u r." W h en w e say "b efw een ," w e
u su ally do nof in clu d e fhe b e g in n in g a n d fhe end. If R osh
H aS h an ah a n d Yom K ip p u r are p a rf of fhese fen d ay s, w h a f is fhe
b e g in n in g a n d w h a f is fhe end?
O n R osh H aS h an ah , w e are d o in g teshuvah, b u f w e h av e a
special fask fhaf m akes u s reach ev en d eep er fh a n teshuvah. O n
R osh H aS h an ah , w e pro claim HaShem as K ing of fhe U niverse. This
is fhe beginning for fhese fen days.
Yom K ip p u r is fhe lasf of fhe fen d ay s of teshuvah. O n fhis holy
day, w e are also d o in g teshuvah. Buf ag ain fhere is so m efh in g on
fhis d a y fhaf is d eep er fh an teshuvah.
W haf w o u ld h a p p e n on Yom K ip p u r in fhe Beis HaMikdash?
The kohen gadol w o u ld enfer fhe Kodesh HaKodeshim, fhe H o ly of
H olies. N o one else w o u ld be w ifh him . H e w o u ld sfan d alone,
before fhe Aron HaKodesh, fhe ark w h e re HaShem's h o lin ess resfs.
This level of closeness w ifh HaShem is w h af is m osf im p o rfan f
abouf Yom K ippur.

E ven to d ay , alth o u g h the Beis HaMikdash h as n o t y et b een re
b u ilt, every Jew can also share th is special b o n d of closeness w ith
HaShem. A fter w e daven all day, w e com e to th e final p ra y e r of
Neilah. Neilah m ean s "locking." Af fhe en d of a full d a y of fasting
a n d davening, a Jew com es v ery close fo HaShem. H e is locked in,
fogefher w ifh HaShem, like fhe kohen gadol in fhe Kodesh HaKedoshim.
This special closeness is fhe en d -p o in f of fhe T en D ays of Teshuvah.
(Adapted from Likkutei Sichos, Vol. IV, Yom Kippur)
132 Yom K ippur

H A ’A ZIN U
E v ery b o d y w as b u sy p re p a rin g for Sukkos. M in d y a n d M ashi
w ere m o v in g the table a n d chairs into th eir sukkah. M en d y a n d
M ordechai w ere h elp in g th eir fath er p u t o n th e schach. N ex t door,
the K leins w ere h a m m e rin g a n d drillin g th eir sukkah b o ard s.
"Look, M in d y ," said M ashi. "If w e m ove the table a b it to the
left, w e co u ld fit an o th er chair in th a t corner."
M ashi n o d d e d . A bove the clam or of b a n g in g chairs, the
p o u n d in g of h am m ers, a n d the shrill so u n d of drills, M en d y called
o u t from on to p of the la d d e r, "W e n e e d an o th er b ra n c h u p here,
M ordechai." N o response.
"H ey M ordechai, can y o u hear m e? 1 said w e n e e d an o th er
b ra n c h here."
M ordechai could h a rd ly hear M en d y — he w as too far aw ay.
But M ashi could easily listen to M in d y — she w a s sta n d in g close to
her.
W e u se the w o rd "listen," w h e n w e sp eak w ith som eone w h o
is close. O u r conversations w ith a listen er are p erso n al a n d p rivate.
W e use "h e a rin g " w h e n w e sp eak to som eone fu rth e r aw ay. It is
less personal. W o rd s w h ic h are sp o k en lo u d e n o u g h for p eo p le all
a ro u n d to h ear do n o t h ave th e sam e feeling of closeness as a p ri
v ate conversation.
Ha'azinu gives a n exam ple of b o th "listen in g " a n d "h earin g ."
M oshe asks the h ea v e n a n d e a rth to serve as w itn esses, saying:
Ha'azinu hashamayim ... V'sishma ha'aretz: "L isten, O heavens..., a n d
let th e e a rth h ear."
M any generatio n s later, th e p ro p h e t Y esh ay ah u also called
u p o n the h eav en s a n d the e a rth to serve as w itnesses. Y eshayahu
says: Shimu shomayim veha'azini eretz — "H e a r O H eav en s, a n d lis
ten, O earth ."
W h at is th e difference b e tw e e n the w o rd s of M oshe R abbeinu
a n d those of Y eshayahu?

M oshe calls u p o n the heavens to listen a n d earth to h ear,
w h ile Y eshayahu asks the earth to listen a n d heavens to hear.
R em em ber th a t listening m ean s th a t the tw o sp eak ers are close to
each other. O u r R abbis explain th a t M oshe w a s o n a v ery h ig h level
— closer to the h eav en s th a n to the earth. W h en he spoke to the
heavens, he said listen, a n d w h e n he spoke to th e earth , he said
hear.
Y eshayahu w as o n a low er level. W h en he spoke to the h e a v
ens from far below , he said hear, a n d w h e n he spoke fo fhe earfh,
he said lisfen.
Parshas Ha'azinu is alw ays re a d o n fhe S habbos befo re or affer
Yom K ipp ur. Af fhis fim e w e can "seek HaShem w h e n H e is n ear,
call u p o n H im w h e n H e is close." D u rin g fhese d ays, ev ery Jew is
— like M oshe Rabbeinu — close fo HaShem a n d w ifh in listening dis-
fance of H im . This assu res u s fhaf H e w ill lisfen fo o u r p ra y e rs a n d
w ill granf u s a y ear of blessin g a n d h ap p in ess.
134 Ha’azinu
SU K K O S
N a o m i's fam ily w a s in v ite d to B ubby's a n d Z e id e 's sukkah on
the second n ig h t of Sukkos. B ubby a n d Z eide live in an a p a rtm e n t
b u ild in g , a n d m a n y fam ilies b u ilt th eir sukkah in the co u rty ard .
A fter th e Yom Tov m eal, N aom i p la y e d w ith th e o th er ch ild re n in
the c o u rty a rd a n d p ee k e d into th e o th er sukkos.
O n th e w a y hom e, N ao m i said: "E ach sukkah lo o k ed different.
Som e w ere m a d e of w o o d , a n d o th ers w ere m a d e of canvas or
h eav y plastic or w h ite sheets. Som e h a d b enches, som e h a d chairs.
Som e w ere d eco rated , a n d others w e re n 't."
N ao m i th o u g h t a b o u t it for a m o m en t, th e n a d d e d , "T hey all
looked different, b u t th ey w ere really all th e sam e."
N ao m i is right. N o t only a b o u t th e sukkos, b u t also a b o u t the
p eo p le w h o enter th e sukkah. W e m a y look d ifferent, b u t w e really
are all p a rt of one people. This is one of th e m o st im p o rta n t lessons
of Sukkos.
W e h o ld th e four minim to g eth er — th e lulav, esrog, haddasim
a n d the arovos. Each one is differen t in size, sh ap e, taste a n d sm ell.
O u r R abbis explain th a t taste a n d sm ell can be co m p ared to
learn in g T o rah a n d d o in g mitzvos.
The esrog, w ith its taste a n d sm ell, is like p eo p le w h o are b u sy
learn in g T o rah a n d d o in g m a n y mitzvos. The ta sty fru it of th e lulav
tree, th e d ate palm , is like p eo p le w h o d ed icate m o st of th eir d ay to
s tu d y in g Torah. The haddasim w ith th eir p le a sa n t sm ell are like
p eo p le w h o do as m a n y mitzvos as th e y can. The p la in arovos, w h ich
h ave no sm ell a n d no taste, are like p eo p le w h o h av e n o t yet b e g u n
to stu d y T o rah or to do mitzvos.
W e b rin g these all to g eth er a n d m ak e a berachah over them ,
sh o w in g the im p o rtan ce of achdus — b rin g in g all d ifferen t k in d s of
p eo p le together.
L et's take a closer look at each of th ese four. In its o w n w ay,
each one of th em show s achdus.

The lulav h as m a n y long, p o in te d leaves, b u t th ey are all con
n ected tightly.
The esrog g ro w s o n the tree all y ear ro u n d . It d an g les elegantly
from its b ra n c h th ro u g h each season, as if fo say, "I can unite all the
g ro w in g p o w e r of each season. I can fhrive a n d g ro w in all of
fhem !‫״‬
The Talmud fells u s fhaf arovos g ro w together in g roups.
The sm all leaves o n th e haddasim g ro w in g ro u p s of fhree. T hey
m u sf all be g ro w in g in one line af equal heighf.
So Sukkos really m eans, "Jew ish p eo p le, Unife! S how Achdus!
This is w h a f fhe h o lid ay is all abouf."
(Adapted from Likkutei Sichos, Vol. IV, Sukkos; Vol. XIX, Sukkos)
136 Sukkos
SiMCHAs T o r a h —
v*Zos h a B e r a c h a h
B enny clutch ed his little T orah scroll in one h a n d a n d h eld
onto his father w ith the other. It w a s Sim chas T orah, a n d th ey w ere
on the w a y to shul. "D ad d y , 1 w o n 't h av e to use a Chumash to d a y to
follow fhe T o rah re a d in g ," he said. "1 can follow Parshas V'Zos
HaBerachah from m y liffle T o rah scroll."
B enny's fafher sm iled. "W ill y o u b e able fo fin d if?"
B enny n o d d e d . "O f course. If's easy. If's fhe v ery lasf parshah
of fhe w h o le T orah!"
A s fhey w alk e d on, B enny co n tin u ed fh in k in g ab o u f all fhe
singing a n d d an cin g in fhe shul. "D a d d y , w h y d o w e re a d fhe lasf
parshah in fhe T o rah a n d celebrafe Sim chas T o rah n o w , in sfead of af
som e of h er tim e?"
"W ell, w h a f ofher tim e do y o u fh in k w o u ld b e b etter?" ask ed
B enny's fafher.
"S havuos, of course," an sw e re d Benny. "T h af's w h e n fhe
T o rah w a s given."
"T haf's a good questio n , Benny. W e celebrafe w ifh fhe T o rah
on b o fh Sim chas T o rah a n d S havuos, b u f o n each h o lid ay , w e d o if
in a differenf w ay. W haf do y o u fh in k is fhe m osf im p o rfan f fhing
abouf Shavuos?"
B enny fhoughf. "W ell, fhaf is w h e n HaShetn g ave u s fhe T o rah
a n d w h e n fhe Jew ish p eo p le said Na'aseh V'nishma. T hey p ro m ise d
HaShetn fo do fhe mitzvos a n d fo le a rn fhe T orah."
"Exacfly!" said his fafher. "O n S havuos, w e concenfrafe on
w h a f is w ritte n in fhe T orah, w h a f w e can u n d e rsfa n d . W e are
h a p p y fo sfu d y T orah a n d fo follow w h a f if says. Buf o n Sim chas
T orah, w e are celebrating fhe T o rah itself. W h en w e d an ce w ifh fhe
T orah, if's ro lled u p , tied closed w ifh a gartel a n d covered w ifh a
m anfle. This sh o w s o u r connection fo a d eep er p a rf of fhe T orah,

the p a rt w h ic h w e can n o t u n d e rsta n d , th e p a rt w h ic h HaShem calls
H is v ery self."
"1 nev er th o u g h t of if fhaf w a y ," said Benny.
"T h ere's m o re ," a d d e d his fafher. "Sim chas T o rah is a d ay
w h e n all Jew s really feel ahavas Yisrael. W e all feel equal, b ecause
w e are d an cin g w ifh a closed Sefer Torah."
"Oh! 1 gef if," said Benny. "O n Shavuos, w e celebrafe w h a f is
w riffen inside fhe T orah — w h a f w e learn w h e n fhe Sefer Torah is
open. Since som e p eo p le can learn m o re fh an ofhers, w e d o n 'f feel
so equal. Buf w h e n fhe Sefer Torah is closed, w e 're all fhe sam e."
"A n d fh af's w h a f ahavas Yisrael is all abouf. 'A Jew , fhe Torah,
a n d HaShem are all o n e .'" said his fafher. "A n d w e are nof fhe only
ones w h o are h a p p y . This h o lid ay is called Sim chas T orah, nof jusf
because w e are h a p p y w ifh fhe T orah, b u f b ecau se fhe T o rah if self
is h a p p y ."
"The T o rah is so h a p p y fhaf if w an fs fo d ance, b u f if h as no
feef fo dance b y ifself. W h en a Jew dances, h o ld in g fhe Sefer Torah
close fo his hearf, he becom es fhe feef of fhe d an cin g Sefer Torah."
(Adapted from Likkutei Sichos, Vol. IV, Simchas Torah)
138 Simchas Torah — V’Zos HaBerachah

Today, when writing a book of the Rebbe's
thoughts, there are two subjects that have to be
mentioned: G eulah and Refuah.
G eulah
T here isn 't a tim e w h e n th e Rebbe sp eak s th a t he d o es n o t
m en tio n the geulah. This is th e p u rp o se for w h ich HaShem created
the w o rld .
W h at is the geulah all about? H o w w ill it be d ifferen t from life
today? T oday, as w e look a ro u n d u s, w e see physical fhings. W e
k n o w fhaf jusf like w e h av e a neshamah in o u r b o d ies, ev ery fh in g in
fhe w o rld h as a sp a rk of HaShem w ifh in if. Buf w e d o n 'f see if, an d
som etim es, w e h ave to w o rk v ery h a rd to rem em b er fhaf if's fhere.
W h en fhe geulah com es, fhis is going fo change. W e w ill see fhe
sp ark s of HaShem fhaf exisf all over a n d w e w o n 'f ev en h av e fo look
h a rd fo see fhem .
The p ro p h e f Y eshayahu fells u s fhaf in fhe tim e of fhe geulah,
"The w o rld w ill be filled w ifh fhe k n o w led g e of HaShem as fhe
w afers cover u p fhe ocean b e d ."
W hy does Y eshayahu sp eak ab o u f fhe ocean? A ro u n d us, w e
can see people, cars, b u ild in g s, frees, a n d m a n y ofher fhings. T haf's
w h a f o u r w o rld is m ad e u p of. W h en w e look af fhe ocean, if's dif-
ferenf. T h ere's a w h o le u n d e rw a te r w o rld fhere too, w ifh m a n y fish
a n d planfs. Buf w h e n w e look af fhe ocean, w e d o n 'f see fhem . All
w e see is fhe w afer.
T haf's w h a f fhe geulah is go in g fo be like. E veryfhing fhaf
exisfs n o w w ill be fhere, b u f w h e re v e r w e go, w h a te v e r w e look af,
w e w ill see HaShem's holiness.
The geulah is nof a faraw a y prom ise. If's v ery, v ery close. A n d
w e can even h ave a fasfe of if now .

W h en M om m y bak es a cake, w e often ask to lick th e batter.
W e like to taste th e cake even before it's b ak ed . O u r Sages tells u s
th a t w e sh o u ld h ave a b it of the S habbos food o n F rid ay so th a t w e
h ave an early taste of Shabbos.
The tim e w e are in n o w is like F rid ay aftern o o n , rig h t before
Shabbos. A n d w e can get an early taste of Mashiach a n d th e geulah,
now .
H o w can w e get th is taste? W e sh o u ld stu d y a b o u t Mashiach
a n d the geulah a n d share w h a t w e 'v e learn ed w ith others. This w ill
h elp u s live w ith the id ea of Mashiach a n d m ak e it real.
The m ore p eo p le th in k a b o u t Mashiach, the faster he w ill come.
Mashiach is w a itin g to com e. W h at w e h av e to do is m ak e ourselves
a n d everyone a ro u n d u s re a d y for him .
(Adapted from the Hadran on the Mishneh Torah, 5745,

and Sichos Shabbos Parshas Vayeitzei, 5752)
142 Geulah
R efu a h
O n Gimmel Shvat, a m o n th a n d a half before Chof-Zayin A d ar,
fhe Rebbe Shlita sh a re d fhis sfory a n d fhese fh o u g h fs w ifh his chas-
siditn affer Minchah. A s w e re a d fhis, w e sh o u ld each learn a
p erso n al lesso n abouf w h a f w e can do for fhe Rebbe Shlita.
The P rev io u s R ebbe's doctor w as p u zzled . The terrib le h a rd

sh ip s w h ic h fhe Rebbe h a d lived fh ro u g h d u rin g his im p riso n m en f
in C o m m u n isf R ussia h a d leff his b o d y p artia lly p araly zed , if w as
v ery h a rd for h im to falk a n d p eo p le h a d to sfruggle fo u n d e rsfa n d
him . 'Tf seem s," his d octor said, "fhaf m o re fh an m osf ofhers, fhe
Rebbe sh o u ld nof h av e h a d fo suffer fhis difficulfy. H e is a lead er
a n d a teacher. H e sh o u ld have b e e n g ra n te d fhe p o w e r fo sp eak
clearly so he could fulfill his m issio n w ifh g reater ease."
M oshe Rahheinu, fhe firsf Jew ish lead er, also spoke w ifh diffi-
culfy. W h en HaShem in sfrucfed h im fo sp eak fo P h a ra o h he p ro -
fesfed: "Buf h o w can 1? 1 h av e a speech defecf." HaShem re a ssu re d
M oshe fhaf his b ro fh er A h a ro n w o u ld serve as his sp o k esm an . The
P rev io u s Rebbe d id nof h av e som eone else fo b e his spokesm an.
D espife his h an d icap , he spoke, faughf, g u id e d a n d led fhe p eo p le
w ifh d e te rm in a tio n a n d courage.
Som e of u s m ay fhink fhaf fhe P rev io u s Rebbe sh o u ld h av e felf
so rry for him self. Som eone else m ig h f h av e resen fed fhis exfra b u r
den. Buf nof fhe P rev io u s Rebbe! H e w a s a sh in in g exam ple of one
w h o serves HaShem w ifh h a p p in e ss a n d w h o sp re a d s h a p p in e ss fo
ofhers.
W h en w e sfu d y T orah, w e u se o u r p o w e r of speech. W e
sh o u ld sfu d y T o rah — a n d especially fhe P rev io u s R ebbe's feach-
ings — in a w a y w h ic h w o u ld m ak e u p for fhe difficulfy of speech
fhaf he experienced. W e sh o u ld re a d fhe w o rd s of T o rah lo u d ly a n d
clearly a n d explain fheir m e an in g so ofhers w ill read ily u n d e rsfa n d .
M osf im porfanf, w e sh o u ld do fhis w ifh joy a n d h a p p in ess, in fhe
spirif of fhe P rev io u s Rebbe.
(Adapted from the Sicha of the Third of Shvat, 5752)

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Throughout the Rebbe Shlita's nesius, he has shown a special

Adapting fhe Rebbe's falks for children involves several

Please Tell Me What the Rehhe Said 3

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(Adapted from Sichos Shabbos Parshas Vayishlach, 5752)

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Please Tell Me What the Rehhe Said 2 1

(Adapted from Likkutei Sichos, Vol. XXVI, p. 91,

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If this is true about a non-Jewish leader, then it is certainly true

Please Tell Me What the Rehhe Said 27

Please Tell Me What the Rehhe Said 29

HaShem wanfs a Jew fo be involved in fhis world, and fo make

Please Tell Me What the Rehhe Said 3 1

Life in Mitzrayim makes people feel complefely dependenf on

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Please Tell Me What the Rehhe Said 39

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(Adapted from Likkutei Sichos, Vol. I, pgs. 276ff)

(Adapted from Likkutei Sichos, Vol. X, Parshas Lech Lecha)

Please Tell Me What the Rehhe Said 9 1

(Adapted from Sichos Shabbos Behaalos'cha, 5750)

Please Tell Me What the Rehhe Said 93

(Adapted from Likkutei Sichos, Vol. XXIII, Parshas Shelach)

(Adapted from Likkutei Sichos, Vol. IV, Parshas Korach)

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(Adapted from Sichos Shabbos Parshas Chukas, 5750)

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100 Yud-Beis Tammuz

(Adapted from Likkutei Sichos, Vol. VIII, p. 329ffj

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A k in g w as w a itin g anxiously w ith a cro w d of people. From

Please Tell Me What the Rehhe Said 103

(Adapted from Likkutei Sichos, Vol. IV, Parshas Pinchas)

Please Tell Me What the Rehhe Said 105

The P rev io u s R ebbe's doctor w as p u zzled . The terrib le h a rd