‫בס"ד‬

CHABAD CHASSIDUS
- ‫– הענינים מלקוטים‬Various Aspects
 Resource to encourage the study of Chassidus 

The Rebbes of Chabad Chassidus Pages 2-3

Chassidus Movement – Bridge
4
between Heaven and Earth
Tanya and Chumash 5-7
Tanya and Shulchan Aruch 8
Structure and Logic of Tanya 9
Chai Elul 10
Moshe is Yisrael and Yisrael is Moshe 11
Four Cups of the Seder 12
Previous Lubavitcher Rebbe 13
Two Names – Two Paths of Service 14
Non-Kosher Animals & Toys 15-18
The Needle and the Water 19-20
Map of Hishtalshelus 21
Hallel and the Time of Moshiach 22-23

by Rabbi Benyomin Hoffman

‫לע"נ חיה ב"ר אברהם ע"ה האפמאן‬
‫יארצייט כ' כסלו‬
In memory of:
Chaya bas Avrohom (Irene Hoffman)
Yahrzeit 20th of Kislev
1
 THE REBBES OF CHABAD CHASSIDUS
The Baal Shem Tov (lit., "Master of the Good Name"): R. Yisrael ben R. Eliezer (5458-
5520), founder of Chassidism. Major concept is “The Master Plan of Creation - Unique
Conception of Divine Providence.” Nothing that happens in our lives is mere
circumstance or coincidence. We have reasons for what we do and there are reasons of
which we are unaware, deeper patterns whose scope and purpose extend far beyond our
individual lives.
The Maggid of Mezritch (lit., "the preacher of Mezritch"): R. Dov Ber (d. 5532), disciple and
successor of the Baal Shem Tov and mentor of the Alter Rebbe. One difference between
the ways of the Baal Shem Tov and of the Maggid was that the Baal Shem Tov went on
all sorts of journeys, while the Maggid stayed home. While the Maggid was Rebbe,
Chassidus became widely known, even in distant places. Many average laymen had thus
become devoted to Chassidus and used to make pilgrimages to Mezritch.

The Alter Rebbe (lit., "the Old Rebbe": Yid.): R. Schneur Zalman of Liadi (5505-5572), also known
as "the Rav" and as the Baal HaTanya; founder of the Chabad-Lubavitch trend within
the Chassidic Movement; disciple and successor of the Maggid of Mezritch, and father
of the Mitteler Rebbe. He defined the direction of his movement through his two most
famous works the Tanya and the Shulchan Aruch HaRav. Major concept that the Torah
and Mitzvoth, is itself "elevated" thereby from its earthly domain into the sphere of
holiness, while at the same time serving as a vehicle to draw the Torah and Mitzvoth,
from above downward, to those who read and understand this language.
The Mitteler Rebbe (lit., "the Middle Rebbe": Yid.): R. Dov Ber Schneuri of Lubavitch
(5533-5587), son and successor of the Alter Rebbe, and uncle and father-in-law of the
Tzemach Tzedek. He was the first Rebbe to reside in the city of Lubavitch. He authored
many works, which aimed to categorize and render accessible mystical pursuits,
particularly the various states of meditation in prayer. His magnum opus Sha'ar
HaYichud aims to systematically explain the concept of God's unity with the universe.
The Mitteler Rebbe (binah) expanded Chassidus from the base provided by the Alter Rebbe (chochmah).
The Tzemach Tzedek, R. Menachem Mendel Schneersohn (5549-5626), the third Lubavitcher Rebbe;
known by the title of his Halachic responsa as nephew and son-in-law of the Mitteler
Rebbe and father of the Rebbe Maharash. The Rebbe "Tzemach Tzedek" wrote more
profusely than all the Rebbeim. He did not publish his books himself. In the Alter
Rebbe's Likutei Torah, the Tzemach Tzedek added numerous comments and
annotations, but he never released his own discourses and responsa to be printed.
Chassidim used to copy his writings by hand, and these comprise the majority of the
manuscripts of Chassidic discourses extant today.
The Rebbe Maharash (acronym for Moreinu ("our master") HaRav Shmuel): R. Shmuel Schneersohn
of Lubavitch (5594-5642), the fourth Lubavitcher Rebbe; youngest son of the Tzemach
Tzedek and father of the Rebbe Rashab. He was politically active in defending Jewish
interests against antisemitic elements in the Tsar’s government. Major innovation was
the concept of "L'Chatchila Ariber". The approach of L'chatchila Ariber teaches that if
we come upon an obstacle to a task we are involved in, or an obstacle to a mitzva or
project or good deed which comes our way (or we pursue), we should overcome the
obstacle in the most direct manner. The Rebbe Maharash explained that while some people propose
that when confronted with an obstacle the best route is to go around, or under it -- and the Rebbe
Maharash says: "And I say one has to go l'chatchila ariber [from the start, go over it]."
The Rebbe Rashab (acronym for Rabbi Shalom Ber): R. Shalom Dov Ber Schneersohn
of Lubavitch (5620-5680), the fifth Lubavitcher Rebbe; second son of the Rebbe
2
Maharash and father of the Rebbe Rayatz. On the occasion of the fiftieth jubilee of the foundation of
the Tomchei Temimim Yeshivah in Lubavitch, the Rebbe Rashab delivered the Maamar Heichaltzu.
This keynote discourse, with its insistence on the essential brotherhood of all Jews, was presented as a
foundation stone for the Yeshivah which was destined to educate and inspire generations of
Lubavitcher chassidim toward the sublime ideal of Ahavas Yisrael. Known as the “Rambam” of
Chassidus, his long essays on Chasidus (Ma'amorim) are studied in all Chabad yeshivas as central to a
proper understanding of Chasidus.
The Rebbe Rayatz (acronym for Rabbi Yosef Yitzchak; also known as der Frierdiker Rebbe "the
Previous Rebbe": Yid): R. Yosef Yitzchak Schneersohn (5640-5710), the sixth Lubavitcher Rebbe;
only son of the Rebbe Rashab, and father-in-law of the Rebbe. Following the tradition of his
predecessors, he wrote lengthy complex ma'amorim, but also dedicated much time to
more basic ma'amorim suitable for beginners. He kept a diary in which he recorded
Chasidic stories he had heard; many excerpts of this diary have been published, and these
are a major source of knowledge about both general Chasidic history as well as the
Chabad story in particular. He was the first Lubavitcher Rebbe to visit and later settle in
the United States. Immediately upon his arrival to settle in 1940, the Rebbe publicized
that it was not done for his own safety; rather he had came to the United States with an important
mission to fulfill in this free and blessed country. This mission was to make America a Torah center to
continue in view of the ruined Jewish communities of Europe. The Rebbe’s entire life was based self-
sacrifice for the Jewish people.
The Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, known simply and lovingly as "The
Rebbe," R. Menachem Mendel Schneerson (5664-5754), the seventh Lubavitcher
Rebbe; eldest son of the saintly kabbalist, R. Levi Yitzchak, rav of Yekaterinoslav; fifth
in direct paternal line from the Tzemach Tzedek; son-in-law of the Rebbe Rayatzh. He
cast the warm glow of his sanctified existence, his Solomonic wisdom, his vision for a
world perfected, and his sensitivity and love for humanity, over the lives of millions, to
the farthest reaches of the world.
Educated by private tutor as a child, and then at the University of Berlin and the Sorbonne, the Rebbe
exhibited an extraordinary breadth and depth of knowledge, was gifted in the sciences, and had a
remarkable fluency in many languages. But it was in the Torah, the Talmud, in both the exoteric and
esoteric realms of Torah and Judaism, that the Rebbe's erudition and brilliance provided fundamental
and original insights to Jewish scholarship. Indeed, more than 200 major volumes of the Rebbe's
prolific writing and discourses have already been published; more are on the way.
In all his talks, as well as in his innovative, worldwide mitzva campaigns, one discerns a unifying
system which binds the physical to the spiritual, and empowers every individual to actualize their
potential to impact their immediate surroundings, their community, and ultimately, the world, through
their even small acts of kindness.
It is truly impossible to gauge the scope of this great leader of the entire Jewish nation. He never took a
day off in 42 years of leadership. He rarely slept. He fasted most days while praying for the hundreds
of thousands of people who beseeched him to intervene on their behalf. He also inspired us all with his
incredible activism, devotion, foresight and leadership. He always saw what others did not and did
what others saw not.

THE CHASSIDIC MOVEMENT

BRIDGE BETWEEN HEAVEN & EARTH

3
 ‫בעל שם טוב נסת' תק"כ‬
15 years together ‫תורת חסידות הכללית‬
‫מגיד‬ ‫בחינת מקיף‬ Initial Introduction
Spiritual service of Chassidus
‫)רבינו הזקן נולד תק"ה )קה"ת‬

‫אדמו"ר הזקן נסת' תקע"ג‬

24 years together
‫אדמו"ר האמצעי‬ ‫נמשך בכל חלק האדם‬ ‫חסידות חב"ד‬
To enliven all 24 hours
‫צמח צדק נולד תקמ"ט‬

15 YEARS THE 3 AVOS SHARED 2108-2123

| | | | | | | |
1900 1950 2000 2050 2100 2150 2200
2250
1948 AVROHOM 2123

2048
YITZCHOK 2228

2108 YAACOV 2255

15 years the Avos lived together they
unified their approach in a spiritual level as well as living physically together

15 daily hours for Torah & Tefillah (9 hours for needs of the body)
‫כל הנשמה תהלל י"ה‬
24 hours a day, the Avos involved in thoughts of heavenly matters
24 verses in Tanach that Avrohom, Yitzchak, and Yaakov are listed in order

Nevertheless, the Avos could not join heaven & earth

4
 TANYA AND CHUMASH

The Magnum Opus of Chabad is a masterpiece called The Tanya, written 200 years ago
by the first Chabad Rebbe, Rabbi Shneur Zalman. The Tanya is the ‫( תורה שבכתב‬the
written Torah) of Chassidus. In many ways it is compared to the standard traditions of
the written Torah.
The Tanya is divided into 54 chapters (including the introduction). There is a tradition
that Chassidim connect each chapter to one of the 54 Parshios of the Torah. The
following is offered b’derech efshar, as a possible understanding of this concept.
Possible Basis of Connection
TANYA ‫חומש‬
TANYA ‫חומש‬
Long Way, Short way 2 Stories of Creation Introduction ‫בראשית‬
Animal Soul Mankind Prior to the Jews Chapter 1 ‫נח‬
G-dly Soul First Jew Chapter 2 ‫לך לך‬
10 powers
Sarah & Yitzchak Chapter 3 ‫וירא‬
(mother & children)
Hidden Miracles of
Three Garments Chapter 4 ‫חיי שרה‬
Everyday Life
Special Unity with G-d in Dweller in Tents
Chapter 5 ‫תולדות‬
Learning Torah (Yeshivah)
Understanding the Animal
Dealing with Galus Chapter 6 ‫ויצא‬
Soul
‫קליפת נוגה‬ Elevating the Environment
Nature of evil Battling the Darkness Chapter 7 ‫וישלח‬
K’lipas Nogah (Eisav, Shechem)
3 levels of Tumeah Descent into Egypt Chapter 8 ‫וישב‬
Yosef Rising to Power
Battle in the Small City Chapter 9 ‫מקץ‬
Maintaining His Essence
2 levels in a Tzadik Yehuda (Yaacov) vs. Yosef Chapter 10 ‫ויגש‬
2 levels in a Rasha Blessings and Curses Chapter 11 ‫ויחי‬
Benoni Dealing with Enslavement Chapter 12 ‫שמות‬
Like a Rasha Paroh’s Options Chapter 13 ‫וארא‬
Every person can be a Liberation to Become a
Chapter 14 ‫בא‬
Benoni “Free” Person
Mahn & the Oasis of
2 levels in a Benoni Chapter 15 ‫בשלח‬
Transformation

5
 Recognizing the Greatness
Matan Torah Chapter 16 ‫יתרו‬
of HaShem
Head Rules the Heart Laws and Reasons Chapter 17 ‫משפטים‬
Gifts (Types of Love) to the
Hidden Love and Mesiras Mishkan Chapter 18 ‫תרומה‬
Nefesh
Beyond Expectations
Fear From Being Separated Building of the Mishkan
Chapter 19 ‫תצוה‬
from HaShem Finding the Missing Link
Jews Misunderstand
G-d’s Singular Unity Chapter 20 ‫כי תשא‬
Concept of Unity
Appearance of a Separate
Keeping Focused Chapter 21 ‫ויקהל‬
Existence
Selfness, Haughtiness, Idol
Double Vision Chapter 22 ‫פקודי‬
Worship
Torah & G-d are One Lesson of the Small Aleph Chapter 23 ‫ויקרא‬
Karbonos to Bring a Sinner
Sin and Separation from G-d Chapter 24 ‫צו‬
Closer to G-d
Inner service in the Mishkan
Revealing One’s Inner Powers Chapter 25 ‫שמיני‬
Baby Steps, Adult Thinking
Despair in Earthly Matters
Lashon HaRa Chapter 26 ‫תזריע‬
and Heavenly Matters
Don’t Worry from Thoughts Actions are Important
Chapter 27 ‫מצורע‬
of Sin More Than Skin Deep
Removing Disturbing Proper Intention While
Chapter 28 ‫אחרי מות‬
Thoughts in Time of Service Entering Holy of Holies
Dullness of the heart Aspire don’t retire Chapter 29 ‫קדושים‬
Making Room in Our Hearts
Humbleness Chapter 30 ‫אמר‬
for G-d
Distinction Between
More Than Love Chapter 31 ‫בהר‬
Bitterness and Sadness
Ahavas Yisrael Harmony in Life Chapter 32 ‫בחקתי‬
Traveling in the “Desert” of
Happiness in G-dly Purpose Chapter 33 ‫במדבר‬
Life
Happiness of the Soul Nesiim – Challenges of the
Chapter 34 ‫נשא‬
Crying of the Body Leaders
Merit of Action Lighting the “Lamps” Chapter 35 ‫בהעלותך‬

6
 G-d Desires this Lowly Spies Desired to be
Chapter 36 ‫שלח‬
World Removed from This World
Fixing the World Through Stop Arguing, for G-d’s
Chapter 37 ‫קרח‬
Doing a Mitzvah Sake
Deed and Intent
Secrets of the Red Heifer Chapter 38 ‫חקת‬
Body and Soul
Bilaam Attempted to Curse
Levels of Intention Chapter 39 ‫בלק‬
But Ended Up Blessing
Wings of a Mitzvah –
Pinchas’ Action Chapter 40 ‫פינחס‬
Love and Fear
Spiritual Battles Against the
Love and Fear of HaShem Chapter 41 ‫מטות‬
Forces of Darkness
Road Sign to Messianic
Is Fear a Little Thing? Chapter 42 ‫מסעי‬
Consciousness
2 Levels in Fear and Love of
Mishneh Torah Chapter 43 ‫דברים‬
HaShem
Additional Levels of Love of Shema Yisrael
Chapter 44 ‫ואתחנן‬
HaShem Two Paragraphs
Mercy on the Soul Heel of Life Chapter 45 ‫עקב‬
Love is Like the Reflection Set Before Us Choice of
Chapter 46 ‫ראה‬
in the Water – Face to Face Good and Bad
Daily Leaving of Egypt Cities of Refugee/Egla Arufah Chapter 47 ‫שופטים‬
G-d Contracted His Infinite
Going to War
Light Through Tzimtzum in Chapter 48 ‫כי תצא‬
Battle with One’s Inclination
Order to Create This World
Additional on Reflection of The Secrets of the Altar of
Chapter 49 ‫כי תבוא‬
a Face in the Water Joy
All Standing Together to Do
Love (Gold) Thirst to Cling
G-d’s Will Chapter 50 ‫נצבים‬
to HaShem
Key to Choosing Life
Holy of Holies Complete in actions Chapter 51 ‫וילך‬
Revelation of G-d’s Song of Moshe
Chapter 52 ‫האזינו‬
Presence in Torah Hear the Music of Moshiach
G-dly Soul Receives Fully
When the Animal Soul Complete Blessing Chapter 53 ‫זאת הברכה‬
Fulfills Mitzvos

7
 TANYA AND SHULCHAN ARUCH

The Previous Lubavitcher Rebbe once stated (Sefer HaSichos 5701, 142ff) that the four
parts of Tanya correspond to the four sections of the Shulchan Aruch. The Previous
Rebbe gives a short explanation of the connection between the revealed basic work of
Chassidus and the revealed basic law book of Judaism.

‫אורח חיים‬
Path of Life ‫יורה דעה‬
Teaching Knowledge

‫ספר של בינונים‬
‫שער היחוד ואמונה‬
Established principles of everyday
Chassidic life for the “normal” person In twelve chapters proposes the means
that a rational person can achieve “faith”

‫אבן העזר‬ ‫חושן משפט‬

Stone of Help Breastplate of Judgment

‫אגרת הקדש‬
‫אגרת התשובה‬
Fixing one’s attributes
Establishes the “home” life of a Chasid Matters of prayer, Tzedakah and service
in the realms of Torah

8
 TANYA
Rabbi Yosef Posner

For more see http://www.skokiechabad.org/templates/articlecco_cdo/AID/370226

9
 Parshas Ki Savo – Chai Elul

Chai Elul ‫חי אלול‬

Shared birthday of the Baal Shem Tov and of the Baal HaTanya
Beginning of the 12-day period prior to Rosh HaShana
Usually occurs within the week of Parshas Ki Savo

Time Mitzvah ‫הודאה‬ Type of

of First Fruits ‫ח"י אלול‬
Thankfulness Service
Began
(Sifri)
‫בעל שם טוב‬
Immediately upon Upon waking
Pure faith Increase of faith
entering the Land ‫מודה אני‬
‫עבודה כללית‬
‫מיד‬
(Gemara)
‫אדמו"ר הזקן‬
After the conquest At the conclusion
Chabad –
and division of the of one’s prayers Intellectual
primacy of the
entire Land; contemplation
‫אך צדיקים יודו לשמך‬ intellect
14 years after
‫עבודת פרטית‬
entering
‫לקוטי שיחות חלק לד‬

10
 ‫‪CONCEPTS OF FOUR AT THE SEDER‬‬

‫)קידוש‪ ,‬הגדה‪ ,‬ברכת המזון‪ ,‬נרצה( ‪FOUR CUPS OF THE SEDER‬‬

‫לפי סדר תורה )הגדה( מעלת התורה‬

‫ולקחתי‬ ‫וגאלתי‬ ‫והצלתי‬ ‫והוצאתי‬ ‫ד' לשונות‬

‫שאינו יודע‬
‫תם‬ ‫רשע‬ ‫חכם‬ ‫ד' בנים‬
‫לשאול‬

‫ורדפהו‬ ‫בקש שלום‬ ‫ועשה טוב‬ ‫סור מרע‬ ‫ד' תשובה‬

‫לפי סדר שו"ע אדה"ז )הרב( המעשה הוא העיקר‬

‫והצלתי‬ ‫ולקחתי‬ ‫וגאלתי‬ ‫והוצאתי‬ ‫ד' לשונות‬

‫רשע‬ ‫שאינו יודע לשאול‬ ‫תם‬ ‫חכם‬ ‫ד' בנים‬

‫יצירה‬ ‫בריאה‬ ‫עשיה‬ ‫אצילות‬ ‫ד' עולמות‬

‫‪Changed the order to place the Chachum next to the Rasha to have an influence‬‬
‫‪In education must reach all children‬‬

‫)‪According to Lubavitcher Rebbe (Lekutai Sichos vol. 11 Parshas Vaeira‬‬

‫‪11‬‬
MOSHE IS BNEI YISROEL AND BNEI YISROEL IS MOSHE
A REBBE IS FOR HIS PEOPLE AND THE PEOPLE ARE THEIR REBBE
Notice that our verse which portrays Moshe’s love and self-
sacrifice for his people is Chapter 32, verse 32, the Hebrew
equivalent of heart Lev (32). And what page of Gemara
Brachos describes Moshe’s utterly sincere and heartfelt
prayer to HaShem to rescue his people? Page 32 - Lev

“Now if you forgive their sin (then well and good), and if not, erase my name from Your book
(the Torah) that you have written.” (Shmos 32, 32)
“And HaShem said to Moshe: Go down” (Shmos 32, 7)
What is meant by “Go down”?
Rabbi Elazar said: HaShem said to Moshe, “Moshe descend from your greatness. Have I
given you greatness other than for the sake of the Jews? And now, they have sinned, then,
what I want with you?”
Immediately Moshe became powerless and had no strength to speak. But when HaShem said,
“Let me alone that I may destroy them” (Shmos 32, 10), Moshe said to himself, this
depends on me, and he stood up and prayed and begged for mercy. (Berachos 32a)

Moshe began (“VaYechal”) to plead before G-d (Shmos 32, 11). Shmuel said, this teaches
us that Moshe literally laid down his life for the Jewish people, as it says “and if not,
please erase my name from you book”. (VaYechal is related to the Hebrew word
“cholol” – dead body, per Rashi)

How is it that Moshe, singularly devoted to Torah, would eternally jeopardize his
status for a small group of individuals who committed the serious sin of the Golden
Calf?
As closely associated as Moshe was with the Torah, he was even more intimately bound up
with the Jewish people. Moshe was a leader par excellence whose love and compassion
for his flock was much more than “was his whole life”.
Where do we ever find anybody who can so “place himself in somebody else’s shoes”, to
see things so personally, that he becomes sick due his overwhelming heartbreak? Only a
person who has the caliber of Moshe can be such a leader of the Jews.
It is said that the Nasi of each generation contains a spark of Moshe, and one can tell that
person by his love for his fellow Jews.

Based on Lekutei Sichos Volume 21, page 173

12
 Yosef Yitzchak Schneerson ‫זצ"ל‬

Previous Lubavitcher Rebbe

30 Years of Leadership 1920-1950

Mesiras Nefesh in Spreading Torah and Chassidus

‫סכנת נפשות בפועל‬

1st Era Russia
‫ממש‬

2nd Era Lithuania & Poland ‫ויקנאו בו אחיו‬

‫אמעריקא איז נישט‬

3rd Era United States
‫אנדערש‬

‫ ג' תמוז‬reflects the Previous Rebbe’s continuing efforts on behalf of the Jewish people, even many times
at risk to his own life ‫לקוטי שיחות כרך כח‬

Yud-Bais Tamuz reveals the avodah of mesiras nefesh in actual deed ‫'לקוטי שיחות כרך ח‬

Yud-Bais Tamuz is a geulah not just for an individual but for all of Yisrael ‫'לקוטי שיחות כרך ח‬

The Previous Rebbe took responsibility to maintain Torah for Jews in Russia ‫לקוטי שיחות כרך יח‬

Moshe, a true leader, prioritizes the needs of the people before his own concerns, remaining strong;
similarly the Previous Rebbe showed strength in the face of adversity ‫לקוטי שיחות כרך יח‬

Sometimes one must act and not enter into arguments; the Previous Rebbe acted with Mesiras Nefesh
when required
‫לקוטי שיחות כרך יח‬

13
 TWONAMES:
YAACOVANDYISROEL
TWOPATHSOFDIVINESERVICE
During the
Weekday
week Jews Service to
activities to
practice elevate the Blessings
refine the
“deception” sparks of through
Cleverness ‫יעקב‬
world by (deception) (‫)י' עקב‬
of eating for G-dliness in deceit
toil and
sake of the material
labor
Heaven
Shabbos
activities On Shabbos Direct
service Revealed
have no fear for Jews
or strenuous eating
blessings as
Mastery
‫ישראל‬
No befits a
effort to reflects concealment; (‫)לי ראש‬
ruler
refine the holiness no conflict
world

No wrongdoing, but there is

vice; refining the animal soul ‫לא הביט און ביעקב‬
involves toil & labor
Not involved in struggle with ‫ולא ראה עמל בישראל‬
forces opposed to holiness, but
going from strength to strength ‫כג‬:‫במדבר כא‬

‫'לקוטי שיחות חלק ג‬

14
 Question & Answer With Rabbi Yehoishophot Oliver
Non-Kosher Animals and Toys

A Simple Jew asks:

We've all heard that the Lubavitcher Rebbe said that children should not play with toy versions of non-
kosher animals and yet we see different people doing different things. What did the Rebbe actually
say?

Rabbi Yehoishophot Oliver answers (paraphrased):

Let’s look at this in context. First of all, the Lubavitcher Rebbe, consistently speaks about the tremendous
importance of providing Jewish children with a full and uncompromised chinuch (education). This is
because their entire future, and thus the future of the entire Jewish people, depends upon the education of
children being consistent with the Torah.
In relation to this, the Rebbe regularly emphasizes the need to protect a child from even the smallest
detrimental influence, since it may adversely affect his entire future. Along these lines, the Rebbe
emphasized in particular the need for maintaining the purity of very small children. In particular, the
Rebbe initiated the suggestion that a Shir Lamaalos be hung in the room when a baby is first born, and
asked that this be widely publicized.
The Rebbe also suggests (Hisva’aduyos 5747, Vol. 2, pp. 648-649) that since the very presence of holy
books in a room has a powerful impact, a Jewish child’s personal room should be a “house filled with holy
books” (Midrash Tanchuma, Korach 2). This means that just as the main thing in a Jewish home should
be the holy books, and all other things should be secondary, this should be felt in the child’s personal
room. Thus, the child’s room should contain at least a Chumash, a Siddur, and a Haggadah Shel Pesach. It
would be even better for it to contain a Tehillim and a Tzedakah pushkeh (charity box). Elsewhere the
Rebbe added that each child should also own a personal Tanya (Sefer HaSichos 5752, p. 360).
This brings us to the matter you raised—the caution to ensure that a child not view images of non-kosher
animals. The Yiddish version of the Rebbe’s words on this topic, which the Rebbe edited, can be found in
Likkutei Sichos, Vol. 25, pp. 309, 310, 311. The Hebrew version, which is a direct translation of the
Yiddish, can be found in Hisva’aduyos 5744, Vol. 2, pp. 487, 488, 489, 490. An English adaptation can be
read in English online www,sichosinenglish.org/essays/15.htm.
The Rebbe starts the sicha by pointing out that much Jewish literature, both for adults and children,
contains illustrations of animals. The Rebbe points out that it would be proper for all such literature to
make a point of only using illustrations of kosher animals, birds, and fish, for “A Jew, and especially a
Jewish child, should be accustomed to pure things only ... we should strive that a Jew, and especially a
Jewish child, should only come across and look at pure things.”
In the footnotes there, the Rebbe cites sources concerning the importance of only seeing images of kosher
things. I will quote from these sources briefly, and explain the novelty of each source as I understand it:

15
The first source I present discusses the positive effect of gazing at holy images:
When a person visualizes a holy image in his mind, the holy image that he imagines in his mind will make
his mind complete. ... Rebbi Abba would visualize the image of Rebbi Shimon before him, and through this
he would attain great understanding. ... So did our teacher, the Arizal, write—that when one finds
difficulty in grasping a Torah subject, he should imagine the form of his teacher, and this will aid him in
grasping the concept. (Rabbi Chaim Yosef Dovid Azulai, the Chido, Midbar Kideimos, sec. tziur.) The
idea that visualizing a Tzaddik mentally will have a powerful effect on the person introduces the idea that
even a mere image of another thing can exert a powerful spiritual impact.
The Rebbe then cites Rabbi Reuven Margoliyos, who in Toldos Adam, pp. 4, 5, 6, discusses at length the
tremendous spiritual benefit of gazing at the face of one’s teacher. He quotes the above statement of the
Chido, and based on it and many other sources, Rabbi Margoliyos asserts that one can also fulfill this
dictum through gazing at the picture of one’s teacher.
He then adds: From this the opposite develops with respect to the image of a wicked man, at which one
should not gaze (Megillah 28a), since this produces wicked character traits [in the personality of the one
who gazes]. See Sanhedrin 39b, and in Rashi on ibid. 96[b]: “His [Nevuchadnetzar’s] portrait was
engraved on his [Nevuzaradan’s] chariot.”
In any case, we have established that holy images have a tremendous power to sensitize a Jew to holiness,
while unholy, impure images, have the opposite impact, may Hashem save us. These sources also
demonstrate that a detrimental spiritual effect extends to representations of the original thing.
Now let us see how this extends to the non-kosher animals in particular: ... You should know that every sin
has a cause that brings one to it indirectly. There is also an indirect cause that brings one to gaze upon
forbidden women. The first cause is gazing at impure things, until one’s eye is satiated with his gazing.
It is true that one has permission to see unusual creatures brought from distant countries, and for this our
sages established the blessing, “Blessed is the One Who makes unusual creatures.” Nevertheless, one
should not satisfy his eyes in gazing at them, and should only look at them in a cursory manner [derech
aray]. For one’s eyesight perceives via four colors that correspond to the divine Name of Havayeh [which
contains four letters], and if the person sees impure creatures, he elicits a spirit of impurity, which hovers
over him in this aspect. This then causes him to gaze at something even worse that brings the person to
stumble [in sin]. ...
Therefore our sages, of blessed memory, also said that it is forbidden to gaze upon the countenance of a
wicked person (Megillah 28a). Rather, one should accustom one’s eyes to gaze at holy things, and in this
way he draws holiness upon himself, and brings great illumination to the four colors within his eyes. ...
(Rabbi Tzvi Hirsch Kaidanover, Kav HaYashar, ch. 2, 1-2.) Kav HaYashar states this idea unequivocally:
Simply staring at a forbidden object contaminates the soul.
Several other points deserve to be made in light of this quote.
1. We see that a dispensation is given for one who wishes to look at exotic non-kosher
animals for the purpose of marveling at Hashem’s creation, along the lines of King David’s
exclamations: “How numerous is Your handiwork, G–d!” (Tehillim 104:24) and “How great is Your
handiwork, G–d!” (ibid., 92:6). In the sicha, the Rebbe quotes Kav HaYashar and says that therefore
it is acceptable to go to a zoo. Later in the sicha the Rebbe refers to the section entitled “The Gate of
Analysis” (Shaar Habechina) in the mussar classic “Duties of the Heart” (Chovos Halevavos). This
section discusses at great length the importance of recognizing Hashem’s greatness through the
wonders of nature.
2. Likewise, the Rebbe considers it acceptable to allow children to look at books that contain
images of exotic animals and the like, if one’s stated purpose is to bring them to recognize Hashem’s
greatness more profoundly. Thus, “Talks and Tales,” a publication that the Rebbe organized for

16
 children, included a section called “In Nature’s Wonderland,” which displayed images of exotic non-
kosher animals.
3. It appears clear from the way the Kav HaYashar explains his statement that the exceptions
to the rule, i.e., the situations in which it is legitimate for one to see impure images, or to allow one’s
children to see them (more of which will be discussed below), come with two stipulations. These
are: a. One should only look at such images from time to time, not regularly; b. even when one looks
at the impure image, one should not gaze upon it, but just look at it quickly and move on.
4. It seems clear from the way that this practice is explained that it is derived from the more
general concept of “Sanctify yourself in that which is permitted to you” (kadesh atzmecha b’mutar
lach) (Yevamos 30a; Sifri, Re’ei, sec. 104). This is the idea that indulgence in permitted pleasures
leads one to indulge in forbidden pleasures. In the Rebbe Rashab’s Kuntres Uma’ayan (p. 66), he
explains how the evil inclination brings a Jew to sin, based on the rabbinic statement: “Such is the
craft of the evil inclination. Today he tells a person ‘Do this.’ Tomorrow he tells him, ‘Do that.’
Until he tells him, ‘Go and worship idols,’ and the person goes and worships them (Shabbos 105b).”
Kuntres Uma’ayan explains: First the evil inclination makes the person coarse and desensitized to
holiness by enticing him to indulge in permitted pleasures repeatedly. This makes the person’s
desires so coarse and brazen that he craves forbidden pleasures, and then the temptation is so great
that he gives in to it. That statement was written in a general way. However, Kav HaYashar applies
this principle to the faculty of sight in general, and gazing at forbidden objects in particular. The
more we do it, the coarser our faculty of sight becomes, until one’s desire for inappropriate sights
can become so strong that one is tempted to gaze at forbidden things.

It is noteworthy that that this idea of sanctifying one’s sight extends to gazing at anything that is
disgusting): One’s eyes should not gaze at anything disgusting at all. (Rabbi Avraham Azulai,
Chessed L’Avraham, Breichas Avraham, sec. 18.) In this vein, I was once told that one should not
look at one’s feces and urine.
5. It should be noted that when one studies the sources provided in the sicha, one sees that this
practice applies to any image that is impure, and it seems clear to me that that is the Rebbe’s
message. The Rebbe apparently chooses to focus on images of impure animals since they are more
prevalent (“dibru chachomim be’hoveh”).
6. This brings us to another point that should be abundantly clear already, but since some
people may need to hear it, it deserves to be stated unequivocally.
The purpose of ensuring that children avoid looking at non-kosher animals is to keep them pure so that
they will be sensitive to holiness. Once they are sensitive to this, they will certainly stay far away from
any forbidden gazing. However, this custom can’t exist in a vacuum. It makes no sense to forbid one’s
children from having teddy bears while allowing them to watch television. Almost every show on
television contains immodest imagery whose negative impact is infinitely worse than that of teddy bears,
even for little children who are yet to learn about “the birds and the bees” and thus do not understand what
they are viewing. Even the news regularly contains images of the faces of wicked people, which would
also seem to be far more detrimental than seeing a teddy bear. The same goes for the harmful effect of
images in newspapers.
In any case, gazing at forbidden animals is spiritually harmful, and we have also seen that gazing at
representations of negative images is detrimental. It follows, therefore, that gazing at representations of
forbidden animals will also have a negative effect.
The Rebbe then carries this a step further by explaining that the need to ensure a totally pure environment
is all the more strong in childhood, according to the verse, “Teach the boy according to his way, and even
when he becomes old, he will not depart from it” (Mishlei 22:6). In this context, this verse is telling us that
the key to growing into an adult with pure, holy desires and goals is for the parents to accustom him as a
17
child to pure influences.

In other words, the Rebbe is saying that caution in this regard is especially necessary for little children.
The message in the sicha is not meant only for little children, as some people imagine. Therefore, the
Rebbe began by mentioning: “A Jew, and especially a Jewish child, should be accustomed to pure things
only.” Indeed, there is an extra emphasis on children, for they are far more susceptible to influence.
However, everyone is affected by what they see. Older children and adults should also avoid viewing
images of non-kosher animals unnecessarily, because everything that one sees affects the person. It does
not become “okay” to unnecessarily view a non-kosher image when one becomes older.
As for the images of an lion or an eagle found on many an paroches, or on the covering of a Sefer Torah,
the Rebbe explains that this display is necessary in order for these animals remind one of the need to pray
to Hashem and serve him in a way “strong like a lion,” and so on, as discussed in the beginning of
Shulchan Aruch Orach Chaim. Another possible answer is that these animals remind one of Yechezkel’s
vision of a heavenly chariot.
Likewise, the Rebbe explains that the reason that some of the tribes had images of non-kosher animals
emblazoned on their flags (Bamidbar Rabba 2:7) was that each image was connected with the qualities of
the tribe; thus, each tribe needed to be represented by the image of a particular animal (e.g., a snake).
Likewise, when there is a clear need for a non-kosher animal, it is acceptable. Obviously in the old
country, when the most practical means of transport was by horse, it was completely acceptable to own a
horse. Likewise, people would use cats to keep away mice.
A source in Halacha for the caution not to gaze at non-kosher animals (in addition to the above-quoted
sources) is from Shulchan Aruch (Yoreh Dei’ah, end sec. 198), which rules: “Women should be careful
when they leave immersion ... that they not encounter something impure. If they do encounter such things
(such as a dog or a donkey—commentary of the Shach), if she is a G–d-fearing woman, she should
immerse herself again.”
Extra appreciation of the need to refrain from viewing impure images unnecessarily can be gleaned from
the Rebbe Rashab’s Kuntres HoAvodah pp. 11-12-13). There the Rebbe Rashab explains at length that
true fear of sin does consists not only of refraining from looking at forbidden sights, but of not allowing
one’s senses to be indiscriminately open:
It should be clarified that like most of the Rebbe’s campaigns, this idea is not the Rebbe’s chiddush
(novelty) at all. The Rebbe methodically cites a list of classical sources for this practice.
Moreover, this campaign is different from the Rebbe’s other campaigns in that most of the campaigns
were directed to not-yet-frum Jews, with the goal of slowly but surely bringing them to adopt Mitzvah
observance. In contrast, this campaign appears to be relevant only to those in a frum home, for if one is
not yet frum, a teddy bear is the least of his concerns.
However, one should remember that as important as it is, this custom is a chumra (stringency); and not a
strict obligation. As with any chumra, one needs to keep in mind that one should fulfill it in a positive,
joyful manner, and that there may be some legitimate exceptions to the rule (in addition to the exceptions
listed above), or cases in which it is appropriate to be lenient. If joy or discernment are lacking, “the loss
outweighs the benefit.”
The Rebbe concludes the sicha by explaining that in the current period, which is immediately before the
arrival of Moshiach it is all the more necessary to be particular to only see kosher and holy images, for we
are now preparing ourselves for the future redemption, of which it is written, “I [Hashem] will remove the
spirit of impurity form the world” (Zechariah) 13:2).
The Rebbe realizes that this practice may entail inconvenience, but he is telling us that the benefit of
making this change vastly outweighs the loss. Like a doctor telling us that for our own health, we need to

18
refrain from certain foods, the Rebbe is telling us that for our spiritual health, we need to avoid impure
sights. Moreover, he is merely echoing the timeless words of doctors of old. Let’s heed his call.

19
THE NEEDLE AND THE WATER
EXPLANATION OF THE LAST MISHNEH TRADITIONALLY RECITED DAILY
FOR A DECEASED

No. 179 This letter was addressed to R. Chanoch Hendel Havlin, one of the members of the Lubavitch
community in Jerusalem. B"H, 23 Teves, 5705, Brooklyn
Greetings and blessings,
I did not respond to your letter - and other letters - for a considerable time because of the tragedy that
occurred to me with the passing of my revered father, hakam.
It is possible [to offer] (with the addition of sources,) [the following explanation] which I heard from
my revered father, hakam, for the mishnah (Mikvaos, the conclusion of ch. 7):[159] "[When] a needle
is placed on the steps [leading to a mikveh] in a cave, [if] one moves the water back and forth, when
the wave passes over it, it is pure."
The soul is given many names, [for] it is referred to according to its deeds. [Thus it can be referred to
as a needle.] For the fundamental purpose of its descent is to connect the lowest levels with the highest
levels (for that reason, the creation of man's body differed [from that of all the other animals], as
explained in Chassidus, in the maamar entitled Lehavin Inyan HaTaam... in Torah Or, and in other
sources). This is achieved by the needle which sews and connects, [making it possible] for there to be a
revelation on the lower planes like that of the higher planes. (See Likkutei Torah, the conclusion of the
maamar entitled VaYikach Korach.)
How is it possible to attain this level, a rung higher than one's level before descending to this world?
Through immersing oneself in "the many waters," [an analogy for] the many difficulties of the era of
exile (as explained in the maamar entitled Mayim Rabbim in Torah Or, Parshas Noach, in Likkutei
Torah to Three Parshiyos, and other sources).
Although this is a great descent - to a deep pit - a "cave," it is for the sake of an ascent, "the steps in a
cave." The manner in which [the soul] is immersed is that the water is "mov[ing] back and forth," i.e.,
[an approach of both] ratzu and shuv. [Implied is that the person] is not maintained by only one
support[160] in his Divine service of the Torah and its mitzvos or in worldly matters. This[161] is a
sign that he is not subjugated to the natural tendency of his body (in a manner similar to the
explanations given in Torah Or, the explanation to the maamar entitled Mayim Rabbim, Parshas
Toldos, sec. 4; see also Rambam, Mishneh Torah, Hilchos Deos, chs. 1-2, and commentaries).
"When the wave passes over it" (recalling the verse:[162] "All of Your breakers and waves passed over
me"; see also Yevamos 121a[163]), "it is pure." See the explanation of the great level of purity in
Likkutei Torah, the maamar entitled Havayah Li B'Ozrai, sec. 5, which states: "And the soul is also
connected to this level."
It is possible to explain that this applies in particular to those who were exiled[164] within the exile
itself,[165] and were thus "stricken twofold,"[166] in light of our Sages' statement (Bereishis Rabbah
44:21) that Avraham chose [exile among] the nations [as an agent for his descendants' atonement]. As
a reward, they will receive twofold comfort (as explained in the conclusion of sec. 3 of the maamar
entitled Sos Osis and the maamarim entitled Nachamu of 5669, 5670, and 5672).
With the blessing "Immediately to teshuvah; immediately to Redemption,"
Rabbi Menachem Schneerson, Executive Director

20
159. [As stated in Siddur Tehillat HaShem, the recitation of this chapter of Mishnayos is uniquely
effective in elevating the soul of the departed. Hence it is customary to recite it after every prayer
service.]
160. [I.e., emotional thrust.]
161. [The fact that one carries out the two opposite thrusts of ratzu and shuv.]
162. [Yonah 2:4; Tehillim 42:5.]
163. [Which relates how Rabbi Akiva was saved despite being shipwrecked at sea, because he
ducked his head whenever the waves passed over him.]
164. [The Rebbe notes that the Hebrew for exile golah shares the same root as gal, "wave."]
165. [With this, the Rebbe appears to be referring to his father who died after being exiled to Alma
Atta, Kazakstan.] 166. [Cf. Yeshayahu 40:2.]
“The Turbulent Journey of A Soul” by Rabbi YY Jacobson www.theyesivha.net/video/view/27

KADDISH – A Synopsis
The recitation of Kaddish is the holiest components of our prayer service. The holiness of the
Kaddish surpasses that of every Kedusha in the prayer services. No fewer than seven Kaddeishim
should be recited every day (the rest are customary), according to the verse “Seven times a day do I
praise You” (Tehillim 119, 16). It is Chabad practice to recite 18 Kaddeishim daily. There are halachos
governing one’s response to hearing the recitation of the Kaddish as well as the appropriate way to
recite the Kaddish.
A Tzadik’s daily menu
The person hearing Kaddish: 90 ‫ צ‬Amens
1. Every individual should make a point of responding to at least 10 4 ‫ ד‬Kedushas
Kaddeishim every day. 10 ‫ י‬Kaddeishim
2. 10 adult men are required for the recitation of Kaddish. Therefore, one is 100 ‫ ק‬Blessings
permitted to leave the minyan only if 10 men will remain present.
3. It is sinful for one to depart when someone is saying Kaddish.
4. One should give care when responding to Kaddish. It is more of mitzvah to response to
Kaddish than to respond to Kedusha. The mitzvah of Kaddish is to hear the “Yisgadal ...” and
to answer “Amen, yehei shmei rabba ...” to that Responding “Amen, yehei shmei rabba... is to be
statement. One must listen in order to focus on done with ‫בכל כחו‬:
the phrase to which one is responding. The 1) All of one’s attention and limbs should be
response should be in a loud voice, for this voice focused to the response not just one’s lips
shatters all the accusing forces and nullifies all the 2) Focus on G-d who has the ability to
harsh decrees. Nevertheless, one should not provide all of His powers
respond too loudly lest people make light of the matter.
5. People who converse during the recitation of Kaddish should be rebuked, even if ten other
congregants are paying attention.

21
www.iyyun.com

22
 On the days where Hallel is not complete, portions of Psalms 115 and 116 are omitted. Why
these particular omissions? What is the lesson being taught?
Based on ‫ פרשת תולדות‬,‫לקוטי שיחות חלק י‬, specifically note 31 and the addendum, I am
proposing a possible answer.
The Rebbe ‫כ"ק אדמו"ר זי"ע‬, brings the concept that two sets of counts exist for the total ‫פרקים‬
‫בספר תהלים‬. The standard set of Tehilim has 150 chapters. Whereas, the Rebbe cites several other
sources (‫ מדרש תהלים‬,‫ מס' סופרים‬,‫ )ירושלמי‬which have a total Chapter count of 147.
Further, the Rebbe cites ‫בבלי ברכות ט‬: that the Gemara considers Chapter 1 (‫ )אשרי האיש‬and
Chapter 2 (‫ )למה רגשו גוים‬of Tehilim are considered as if one unified chapter sharing one theme.
An additional problem is the conclusion of (the standard) Chapter 72, ‫כלו תפילות דוד‬. The
custom is to say one’s chapter by the year one now lives. (For example, in the first year of one’s
life the chapter is #1, the 11st chapter is read beginning with the day of one’s 10th birthday.) Thus,
the 71st chapter is recited beginning with one’s 70th birthday. Thus, the indication in the conclusion
of standard 72nd Chapter is that it can be considered the 71st Chapter of Tehilim, since Dovid
HaMelech lived 70 years.
The Rebbe proposes an understanding to the seeming contradiction in the two counts of the
number of chapters of Tehilim. The distinction depends on the time period (‫ )דורות שונים‬involved.
In the standard period of time (when the Jews are in a state of not doing the Will of G-d ‫אינו עושים‬
‫ )רצונו של מקום‬then, the first two chapters are separated and there are 150 total chapters in Tehilim.
However, in certain time periods (such as the generation of King Dovid and the generation of
Moshiach) when the Jews do the Will of G-d (‫)עושים רצונו של מקום‬, then Tehilim becomes a
completed version (‫ )בשלימות‬containing “only” 147 chapters.
The completed version of Tehilim has two additional combinations of chapters (in addition to
the combination of Chapters 1 and 2) in order to make the new total of 147. The Rebbe states that
when the Jews do the Will of G-d (‫)עושים רצונו של מקום‬, then ‫( לו לנו‬Chapter 115) is not a separate
Chapter, but a continuation of the Chapter 114 (‫ )בצאת ממצרים‬and should then be read as "‫ )ראה‬."‫לנו‬
‫)מנחת שי בהקדמת פי' לתהלים‬
Similarly, when the Jews are doing the Will of G-d, then ‫( הללו גו' כי גבר‬Chapter 117)
becomes combined as the completion of Chapter 116 (‫)יהושיע )באופן אפשר( גבר עלינו חסדו‬.
‫קאפיטעל‬ ‫ירושלמי מס' סופרים‬
Standard
‫))פרק‬ ‫מדרש תהלים‬
#1, #2 Counted as two Counted as one
‫ת‬ ‫כלו תפלות דוד‬ 72 nd
71st
(70 years of King Dovid)
#114, #115 Counted as two Counted as one
‫ה לי ם‬

#116, #117 Counted as two Counted as one

When not fully When doing the Will of G-d
Reason doing the Will Time of King Dovid and of
of G-d Moshiach
Total 150 147

23
 ‫ נראה לי‬My possible conclusion:
Hallel is considered significant in ‫ פסחים קיח‬since this portion of Hallel includes the five
basic items to Judaism:
(‫ א‬,‫יציאת מצרים – מרומז ב"צאת ישראל ממצרים" )קי"ד‬
(‫ ג‬,‫קריעת ים סוף – מרומז ב"הים ראה וינס" )קי"ד‬
(‫ ו‬,‫מתן תורה – מרומז ב"ההרים רקדו כאילים" )קי"ד‬
(‫ ט‬,‫תחיית המתים – מרומז ב"אתהלך לפני ה'" )קט"ז‬
(‫ א‬,‫חבלו של משיח – מרומז ב"לא לנו ב' לא לנו" )קט"ו‬
The three verses cited for the first three items (those that already have occurred) are found
in Psalms 113 and 114.
The verse cited for the fourth item, ‫תחית המתים‬. Please note that this verse is part of the
second omitted portion in the incomplete Hallel.
The verse cited for the fifth item, ‫חבלו של משיח‬, which is part of the first omitted portion of
the incomplete Hallel.
According to the explanation above of the Rebbe, King Dovid “built-in the dual properties
of Tehilim” to reflect the different time periods of the Jews in their relationship to G-d: a
completed period and a non-completed period. I propose that similarly Hallel (a key part of
Tehilim) reflects this duality in our potential relationship to G-d.
In certain time periods we recognize the full potential of the relationship and recite a
complete Hallel, including the two omitted paragraphs and including the verses referring to all five
basic tenets to Judaism.
However, in other time periods representing the non-completed period of our relationship
with HaShem, we do not recite a complete Hallel. We omit portions of the Tehilim from the exact
Chapters (115 & 116), which exhibit the competed nature of Tehilim (the two future events per
above).
In addition please note that the concept of a perfected Tehilim exists in the number 147.
This number reflects the lifespan of Yaacov, who represents the concept of perfection of the Avos,
like it says ‫ואתה קודש יושב תהלות ישראל‬.
Further, one could also find further allusions to these dual concepts. The special days of
the festivals and Chanukah (when full Hallel is said) reflect the future times when we have a
complete relationship with HaShem, whereas Rosh Chodesh (do not complete the Hallel) reflects
the moon which was made smaller indicating a lacking in our relationship.
Thus, Tehilim itself and the Hallel portion of Tehilim both reflect the dual possibilities of
the relationship of the Jews and G-d, the current relationship and the future relationship with the
arrival of Moshiach speedily in our days.

24
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