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The daily Hayom Yom with Rabbi Yosef Katzman
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The daily Hayom Yom with Rabbi Yosef Katzman
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Hayom Yom 26 Tammuz - Studying Torah, like a student; praying, like a son
1w ago00:04:08Tap to summarizeאִין לעֶרנעֶןWhen a person is studying Torah,אִיז דִי אִיבּעֶרגעֶגעֶבּעֶנקַייט פון מעֶנטְשׁעֶן צוּ אַ זאַךhe devotes himself to a conceptוועֶלכעֶ עֶר וִויל פאַרשְׁטֵיין אוּן פאַרְשְׁטֵייטthat he is trying to understand and that he [ultimately] understands.אִין דאַוונעֶןWhen he is praying,אִיז דִי אִיבּעֶרגעֶגעֶבּעֶנקַייט צוּ העֶכעֶר וִוי פאַרשְׁטאַנדhe gives himself over to that which transcends his understanding.אִין לעֶרנעֶן תּוֹרָה פִילט זִיךְ אַ אִיד וִוי אַ תַּלְמִיד בּאַ אַ רֶבִּי'ןWhile studying Torah, a Jew feels like a student before his mentor;אִין דאַוְונעֶן — וִוי אַ קִינד בּאַ אַ פאָטעֶרwhile praying, he feels like a son before his father.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: cablejew@gmail.com
Transcribe →Hayom Yom 25 Tammuz - No Jew is willing nor able to sever from G‑dliness
1w ago00:06:20Tap to summarizeאִין חֲסִידוּת אִיז פאַראַן צְווֵיי זֵייעֶר כאַראַקטעֶריסטישׁעֶ אוֹיסְשְׁפּראַכעֶןThere are two statements very characteristic of Chassidus:א) אַ אִיד דעֶרקעֶנט גֶ-טלִיכקַייט(a) “A Jew [innately] recognizes G‑dlinessאוּן פִילט דִי אִיבּעֶרנאַטִירלִיכקַייטand is [inherently] sensitive to that which is supernatural.אוּן בּעֶדאַרף אוֹיף דעֶם קֵיין בּאַוַוייזעֶן נִיט האָבּעֶןHe needs no proof of this.”ב) אַ אִיד נִיט עֶר וִויל אוּן נִיט עֶר קעֶן זַיין אָפְּגעֶריסעֶן פוּן גֶ-טלִיכקַייט(b) “No Jew is willing — and no Jew is able — to remain separate from G‑dliness.”דעֶר אֱמֶת אִיז אַז דִי צְוֵויי אוֹיסְשְׁפְּראַכין זַיינעֶן אֵיין זאַךIn truth, these two statements reflect a single point:אַ אִיד דעֶרקעֶנט גֶ-טלִיכְקַייטIt is because “a Jew recognizes G‑dlinessאוּן פִילט דעֶם לְמַעְלָה מִן הַטֶּבַעand is sensitive to that which is supernatural,”דעֶרפאַר אִיז נִיט עֶר וִויל נִיט עֶר קעֶן זַיין אָפְּגעֶריסעֶן פוּן גֶ-טלִיכקַייטtherefore “no Jew desires — and no Jew can — remain separate from Divinity.”Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: cablejew@gmail.com
Transcribe →Hayom Yom 24 Tammuz - A Pnimi is a chassid who doesn't look for shortcuts
1w ago00:02:15Tap to summarizeמִפִּתְגָמֵי הַצֶּמַח צֶדֶקThe Tzemach Tzedek used to say:אַ פְּנִימִי אִיז“A pnimi is a chassid אַז בּעֶטעֶן אַ בְּרָכָה אוֹיף עֲבוֹדָהfor whom the very notion of asking [his Rebbe] for a blessing for [success in his] avodah אִיז דאָס אַל יִשְׁעוּ בְּדִבְרֵי הָבֶלis ‘empty talk.’ אוּן עֶס דאַרף זַיין תִּכְבַּד הָעֲבוֹדָה עַל הַאֲנָשִׁים[A pnimi understands that] the approach should be to ‘let the work fall heavily on the people.’”Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: cablejew@gmail.com
Transcribe →Hayom Yom 23 Tammuz - Reading Masei until the end of all the 42 journeys.
1w ago00:03:41Tap to summarizeכַּאֲשֶׁר מַטּוֹת וּמַסְעֵי נִפְרָדוֹת When we read the parshiyos called Matos and Masei in two separate weeks, קוֹרִין - בְּמִנְחַת שַׁבָּת, ב', ה' - לְלֵוִי עַד סוֹף כָּל הַמַסָּעוֹת.the passage of the Torah that is read for the second aliyah on Shabbos afternoon, and again on Monday and Thursday morning, continues until the end of [the account of] all the journeys.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: cablejew@gmail.com
Transcribe →Hayom Yom 22 Tammuz - A Chassidic phrase, practice and melody bring .....
2w ago00:02:39Tap to summarizeאַאַמוּ"ר אָמַרMy revered father, the Rebbe [Rashab], once said:אַ חֲסִידִישׁעֶר וואָרט מאַכט קלאָר דִי קאָפּ אוּן רֵיין דִי האַרץ“A chassidic teaching clears one’s mind and cleanses one’s heart.אַ חֲסִידִישׁעֶ הַנְהָגָה טוֹבָה מאַכט לִיכטִיג אִין שׁטוּבּA positive chassidic practice lights up one’s home.אַ חֲסִידִישׁעֶר נִגּוּן שְׁטאַרקט דִי תִּקְוָה וּבִטָחוֹןA chassidic melody strengthens one’s hope and trust,בְּרֵיינגט שִׂמְחָהbrings joy,אוּן שְׁטעֶלט אַוועֶק דִי הוֹיז מִיט דעֶר הוֹיז געֶזִינד אִין קֶרֶן אוֹרָהand positions the home and the entire household in a ray of light.”Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: cablejew@gmail.com
Transcribe →Hayom Yom 21 Tammuz - A Jewish heart is a Sanctuary in which G‑d can abide.
2w ago00:04:09Tap to summarizeאֵין מְבָרְכִים שֶׁהֶחֱיָנוּ בֵּין הַמְּצָרִים וַאֲפִילוּ בְּשַׁבָּת[The custom in Chabad follows the ruling that] the blessing Shehecheyanu should not be recited during [the period of semi-mourning known as] bein hametzarim, even on Shabbos.כְּתִיב It is written: וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם“They shall make Me a Sanctuary and I will dwell among them” —בְּתוֹךְ כָּל אֶחָד וְאֶחָד מִיִּשְׂרָאֵלthat is, within each and every Jew. שֶׁבְּכָּל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל תּוֹכִיּוּת נְקוּדַּת פְּנִימִית לְבָבוֹ הוּא מִקְדָּשׁ לְשִׁבְתּוֹ יִתְבָּרֵךְFor the innermost point of every Jewish heart is a Sanctuary in which G‑d can abide.וְהִנֵּה מְקוֹם הַמִּקְדָשׁ גַם בִּזְמַן הַגָּלוּת וְהַשִּׁמּוּם קָדוֹשׁ הוּאNow, the site of the Beis HaMikdash remains sacred even in the period of exile and desolation.וְכִדְאִיתָא בִּשְׁמוֹת רַבָּה פַּרְשָׁה בּAs is written in Shmos Rabbah, ch. 2,אָמַר רַב אַחָא: לְעוֹלָם אֵין הַשְּׁכִינָה זָזָה מִכּוֹתֶל הַמַּעֲרָבִי“Rav Acha declared: ‘The Divine Presence will never depart from the Western Wall.’” וְכָל עִנְיַן הַשִּׁמּוּם הוּא בְּהַבִּנְיָנִיםThe desolation relates to the buildings alone.וְכֵן הוּא גַם בַּמִּקְדָשׁ הַפְּרָטִי שֶׁבְּכָל אֶחָד וְאֶחָד מִיִּשְׂרָאֵלThe same applies to the personal Sanctuary within the heart of every Jew.דְּהַיְסוֹד הוּא שָׁלֵם זַךְ וְטָהוֹרThe foundation [always] remains intact, unpolluted and pure,וּכְמוֹ שֶׁכָּתוּבas it is written, אֲנִי יְשֵׁנָה וְלִבִּי עֵר“I am asleep, but my heart is awake.”וְאִיתָא בְּמִדְרָשׁ רַבָּהOn these words, Midrash Rabbah comments:אֲנִי יְשֵׁנָה מִן הַמִּצְוֹת וְלִבִּי עֵר לִגְמִילוּת חֲסָדִים“I am asleep from the mitzvos, but my heart is awake to acts of kindness.אֲנִי יְשֵׁנָה מִן הַצְּדָקוֹת וְלִבִּי עֵר לַעֲשׂוֹתָןI am asleep from acts of charity, but my heart is awake to do them.” דְּכָל עִנְיָן הַשִּׁמּוּם, רַחֲמָנָא לִיצְלָן, שֶׁיֶּשְׁנוֹ בְּיִשְׂרָאֵלThe whole concept of “desolation” among the Jewish people, Heaven forbid,הוּא רַק בְּדוּגְמַת הַבִּנְיָנִים שֶׁמִּחוּץ לְהַיְסוֹדapplies only [to superficial matters], like the buildings that stand above the foundation;אֲבָל הַיְסוֹד דְּמִקְדָשׁ הַפְּרָטִי הוּא בִּקְדוּשָּׁתוֹthe foundation of the personal Sanctuary remains holy.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: cablejew@gmail.com
Transcribe →Hayom Yom 20 Tammuz - Three meditations: 1)study, 2)before praying, 3)prayer
2w ago00:07:57Tap to summarizeשְׁלֹשָׁה מִינֵי הִתְבּוֹנְנוּת הֵםThere are three kinds of meditation:א) הִתְבּוֹנְנוּת לִמּוּדִית(a) Meditation associated with study:אַחַר שֶׁמֵּבִין הָעִנְיָן עַל בּוּרְיוֹ, הוּא מִתְבּוֹנֵן בְּעוֹמֶק הָעִנְיָן הַהוּא, עַד שֶׁהַשִּׂכְלִי מֵאִיר אֶצְלוֹAfter a person understands a concept thoroughly, he meditates on its depth until its intellectual content illuminates him.ב) שֶׁקּוֹדֶם הַתְּפִלָּה(b) Meditation before praying:עִנְיָנָהּ הֶרְגֵּשׁ חַיּוּת הָעִנְיָן שֶׁלָּמַד וְלֹא הֶרְגֵּשׁ הַשִּׂכְלִי כְּמוֹ בְּהִתְבּוֹנְנוּת לִמּוּדִיתThe point here is to experience the vitality of the concept that one has studied, not its intellectual aspect, as in the case of meditation associated with study.ג) שֶׁבִּתְפִלָּה(c) Meditation in the course of prayer:עִנְיָנָהּ הֶרְגֵּשׁ הָאֱלֹקוּת שֶׁבְּהָעִנְיָן שֶׁלָּמַדThe purpose here is to sense the Divinity within the concept one has studied.שָׁלֹשׁ אֵלֶּה הֵם שְׁלִיבוֹת סוּלָּם הַהַרְגָּשָׁהThese are three rungs on the ladder of spiritual sensitivity. וְרַק בְּחַסְדֵי הַשֵּׁם יִתְבָּרֵךְ עִמָּנוּ מַרְגִּישִׁים לִפְעָמִים — דעֶרהעֶרט מעֶן — ג-טלִיכְקַייט בְּלִי שׁוּם עֲבוֹדָה כְּלָלAt times, solely due to G‑d’s grace, one senses Divinity without any form of service. וְהוּא מִפְּנֵי מַעֲלַת הָעַצְמוּת שֶׁיֵּשׁ בַּנְּשָׁמָהThis is a result of the essential quality of the soul.אֲבָל מִצַּד הָעֲבוֹדָה שֶׁבְּכֹחַ עַצְמוֹ מוּכְרָחִים שָׁלֹשׁ הַנִּזְכָּרִים לְעֵילHowever, with regard to Divine service that stems from our own initiative, the above three steps are necessary.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: cablejew@gmail.com
Transcribe →Hayom Yom 19 Tammuz - Travelers prayer when traveling from home
2w ago00:02:53Tap to summarizeמֵהַנְהָגוֹת אַאַמוּ"רAmong the practices of my revered father, the Rebbe [Rashab]:כְּשֶׁנָּסַע מִבֵּיתוֹWhen traveling from home,אַף שֶׁנִּשְׁאַר בְּמָקוֹם אֶחָד כַּמָּה חֳדָשִׁיםthough he might remain in a single place for several months,הָיָה אוֹמֵר בְּכָל יוֹם אַחַר הַתְּפִלָּה תְּפִלַּת הַדֶּרֶךְhe would recite the Prayer for Travelers every day after the morning prayers —בְּלֹא שֵׁם וּמַלְכוּתalbeit without mentioning G‑d’s Name or His sovereignty.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: cablejew@gmail.com
Transcribe →Hayom Yom 18 Tammuz - Reb Moshe Vilenker developed an expansive mind
2w ago00:03:57Tap to summarizeדֶער אַלטעֶר רֶבִּי האָט געזאָגט אוֹיף ר' מׂשֶׁה וִוילעֶנקעֶרThe Alter Rebbe once said of his disciple, R. Moshe Vilenker:מׂשֶׁה האָט מוׂחִין דְגַדְלוּת“Moshe has mochin degadlus [i.e., an expanded intellectual consciousness]. אוּן אִין דִי צעֶן יאָר וואָס עֶר האָט געֶהאָרעֶוועֶט, האָט עֶר אוֹיסְגעֶהאָרעֶוועֶט מוֹחִין רְחָבִיםIn the ten years that he labored [as described below], he developed an expansive mind.”דְרַיי יאָר האָט ר' מֹשֶׁה ווִילעֶנקעֶר זִיךְ מֵכִין געֶוועֶן צוּ יְחִידוּת בּאַם אַלטעֶן רֶבִּי'ןFor three years R. Moshe Vilenker prepared himself for yechidus with the Alter Rebbe,אוּן נאָכדעֶם אִיז עֶר געֶבּלִיבּעֶן זִיבּעֶן יאָר אִין לִיאָזְנאָ אוֹיף בְּרֵיינגעֶן דִי יְחִידוּת אִין עֲבוֹדָה בְּפוֹעַלand remained in Liozna seven more years in order to ground that yechidus in actual practice.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: cablejew@gmail.com
Transcribe →Hayom Yom 17 Tammuz - Difference between First Tablets and Second Tablets
2w ago00:07:49Tap to summarizeתַּעֲנִית, סְלִיחוֹת, אָבִינוּ מַלְכֵּנוּA fast day. The Selichos prayers and Avinu Malkeinu are recited [in the Morning Service].חִלּוּק לוּחוֹת הָרִאשׁוֹנוֹת וְלוּחוֹת הָאַחֲרוֹנוֹתThe difference between the First Tablets and the Second Tablets can be outlined as follows:בַּלּוּחוֹת עַצְמָןWith regard to the Tablets themselves:הָרִאשׁוֹנוֹת מַעֲשֵׂה אֱלֹקִיםThe First Tablets were fashioned by G‑d;הַשְּׁנִיּוֹת פְּסָל לְךָthe Second Tablets were hewn by Moshe.הַמִּכְתָּבWith regard to the writing on the Tablets:חָרוּת עַל הַלּוּחוֹת שֶׁכִּדְרָשַׁת רַזַ"ל, עֵרוּבִין (נד. א), הוּא רַק בַּלּוּחוֹת הָרִאשׁוֹנוֹתThe writing was engraved (charus) on the Tablets. Our Sages comment: [“Do not read the word as charus (‘engraved’), but rather as cheirus (‘freedom’) — freedom from alien subjugation was inscribed on the Tablets”]. This quality applied only to the First Tablets.בְּמַעֲלַת בְּנֵי יִשְׂרָאֵלWith regard to the spiritual level of the Jewish people:בַּלּוּחוֹת הָרִאשׁוֹנוֹת צַדִּיקִים, כְּשֶׁעָמְדוּ עַל הַר סִינַי פָּסְקָה זוּהֲמָתָןWhen they were given the First Tablets, they were tzaddikim, for when they stood at Mount Sinai, “their impurity ceased.” בַּשְּׁנִיוֹת בַּעֲלֵי תְּשׁוּבָה[At the giving of] the Second Tablets, they were baalei teshuvah.בְּמַעֲלַת מֹשֶׁהWith regard to the spiritual level of Moshe:בְּמַתַּן תּוֹרָה נִתַּן לְמֹשֶׁה אֶלֶף אוֹרוֹת בְּמַתָּנָהAt the Giving of the Torah, Moshe received a gift of a thousand spiritual lights. וּבְחֵטְא הָעֵגֶל נִטְּלוּ מִמֶּנּוּThey were taken from him at the Sin of the Golden Calf,וְלֹא חָזְרוּ בְּלוּחוֹת שְׁנִיּוֹתand were not returned to him when the Second Tablets were given.(רַק בְּשַׁבָּת נוֹתְנִים לוֹ כִּדְאִיתָא בִּפְרִי עֵץ חַיִּים)(He receives them only on Shabbos, as stated in Pri Etz Chayim.)מַעֲלַת לוּחוֹת הַשְּׁנִיּוֹתThe Second Tablets were superiorשֶׁנִּתַּן גַם כֵּן הֲלָכוֹת מִדְרָשׁ אֲגָדוֹת כו', כִּפְלַיִם לְתוּשִׁיָּה כִּדְאִיתָא בִּנְדָרִים (כב. ב)in that (a) they were given together with laws, Midrash, and Aggados — “a double measure [of the secrets of Divine wisdom],”1[as stated in Shmos Rabbah 46:1],וְקִרוּן עוֹר פְּנֵי מֹשֶׁהand (b) Moshe’s face became radiant.Text and Translation courtesy of Sichos in EnglishFor questions and follow-up: cablejew@gmail.com
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