נחNOACH » The deeper meaning of the waters of the flood as well as the deeper meaning of the Teivah.

CONTENT

» How davening affects our day on a practical level.

LESSON

» The power of reviewing what you have learned.

SKILLS

נחNOACH

WORDS THAT SAVE

In order to save himself from the raging waters of the flood, Noach entered the Teivah. We

too have a way to rescue ourselves from the “flood” that surrounds us.

לקוטי שיחות חלק א’ | פרשת נח ד'-ה'

LIKUTEI SICHOS VOL 1. PAGE 5 | NUMBERS 4-5

This week you will learn:

TEACHER’S GUIDE

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Hooks

month ago (let’s say after 28 days), you will have forgotten 81% of the material and will have to relearn it and study a lot longer to be sufficiently prepared for the test.

Revision is clearly important, but what is the best way to review what you have learnt?

HOW TO REVIEW

Show students a picture of a trodden path (sample provided below).

Discuss: How was this path made? What would happen if someone walked there once and then came back a month later? Would they be able to find their way? (Probably not) What if they took the same route every day? Would they be able to find their way after a month? (Much more likely, as their daily imprints create a more lasting path)

HOW TO REVIEW:

1. Repeat the information you wish to learn in your own words.

2. Say it over to others.

This form of study is effective in two ways:

1) Repeating the material and saying it in your own words makes recalling the information easier and more complete. Even though you’ve already learned something, go over it one more time.

2) Saying the material in your own words and repeating it to others will actually make the material clearer and help you understand it better.

“If you don’t have the words to explain it to someone else, it means you don’t have the words to really explain it to yourself.”

Trying to explain a concept to someone else also ensures that you find the words to explain it to yourself.

APPLYING THE REVIEWING TECHNIQUE FOR SICHOS:

For this program the students will be working in partners, so it is possible that each student will only end up reviewing some of the sicha. A more effective method would be for each person to review the paragraph/ois that their partner read and translated previously, alternating between the oisios. This will ensure that both students have the words to explain the concepts and have full understanding of the entire sicha.

Note: It will be beneficial to explain the system of review to the students and the theory behind the method. Explain how the class will use review to help them remember the sichos and ensure everything is understood properly.

Teachers Intro

#1: A JOKE Objective: This joke brings to light the realization that since the world was created solely in order for us to learn Torah and do mitzvos, the world can’t possibly be an obstacle to our doing the Torah and mitzvos.

An Englishman, an Irishman and a Scotsman were all sitting on a building site during their lunch break. Pointing to a large 20ft high crane on the building site, the Englishman says to the other two ‘Urgh, egg sandwiches again! I swear if my wife makes me the same sandwich for lunch tomorrow I will jump off the top of that crane!’. Then the Scotsman pulls out his lunch, opens his sandwich and cries “oh no! Not tuna again! I don’t believe it. Listen, if my wife makes me the same tuna sandwich tomorrow I’ll join you and jump off that crane. All eyes focus on the Irishman as he slowly opens his lunch. He opens his sandwich and exclaims “oh man! It’s peanut butter again! If I have one more peanut butter sandwich for lunch I’m going to jump right off that crane as well! The next day the 3 men are on their lunch break again and would you believe it, the Englishman and the Scotsman have the exact same sandwiches as the day before. Both men turn to the Irishman as he opens his sandwich with trepidation, after the first layer of wrapping is unveiled the smell of peanut butter starts wafting through the air. The Scotsman gives out a yelp and turns to the Irishman and cries “Can you believe it! You got peanut butter again! What are you going to tell your wife when you get home?! The Irishman scratches

SKILL LESSON PLAN

IMPORTANCE OF REVIEWING

Begin the lesson with a short poll, asking your students the following questions:

How many of you remember the mah nishtana, and/ or the 50 states of America? (Hopefully several)

How many of you remember what year the cold war was in and/or the year the first beis hamikdash was built? (Probably less)

Discuss: Why do you think you remember one more than the other? Especially considering that a date is a lot shorter than remembering the man nishtana! The reason likely has to do with the fact that the mah nishtana/ states of America are things that were repeated over and over. This repetition/review allows one to remember the words even years later.

Fading: According to the fading theory, the trace or mark a memory etches into your brain is like a path that forms in the woods when you repeatedly walk along the same route. If you don’t take that same path often, it eventually becomes overgrown and disappears. In the same way, facts that you learn are forgotten when you don’t review them.

An interesting study was done that shows what percent of material that is read from a textbook is remembered after different lengths of time.

After 1 day .is remembered 54%After 7 days .is remembered 35%After 14 days .is remembered 21%After 21 days .is remembered 18%After 28 days .is remembered 19%After 63 days .is remembered 17%

Based on this study, we can adopt an effective study tip. The best way to remember information is to keep the memory fresh on an ongoing basis. If you wait until the night before the test to review information you learnt a

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his head and says ‘My wife? My wife don’t have nothing to do with my lunches, I make my own lunch!”

The ironic/funny part is that the Irishman made his own sandwich, so he could have made a different sandwich. A person can’t stand in the way of achieving their own goals, as they themselves can’t possibly be an obstacle for something they want. Nobody would make themselves a sandwich that they didn’t want- because we don’t willingly make obstacles for ourselves. With this in mind, we can recognize how if the world itself was created for the purpose of serving Hashem, then nothing in this world could be a ‘distraction’ / ‘obstacle’ to serving Hashem, and that we hold within ourselves the power to overcome challenges and serve Hashem without distraction.

#2: A THOUGHT PROVOKING STORY Objective: The Rebbe mentions this story in the sicha. You can use this story to pique the interest of your students before they delve into the sicha.

The Zohar tells the following about R’ Yaisa Saba, who had a custom to ask Hashem for food before he ate, even if the food was already sitting on the table in front of him. If the food was already there, why was there a need to ask Hashem for it?

ADDITIONAL INTERESTING INFORMATION:

How Memory Works

Human memory works on two different levels: short-term memory and long-term memory.

Short-term memory includes what you focus on in the moment, what holds your attention. Most people can only hold about 7 items of information in short-term memory at any given moment (like a phone number). To learn larger amounts (more than 7 items) of information so that you can retain and recall it, you must transfer it from short-term to long-term memory.

Long-term memory includes all the information that you know and can recall. In many ways, it becomes a part of you. Once information becomes a part of your long-term memory, you’ll have access to it for a long time.

There are two ways to move short-term memory to long term memory: rote learning and learning through understanding. Rote learning means learning through repetition, which is mechanical and requires little understanding (learning multiplication tables). Learning through understanding involves learning and remembering by understanding the relationships among ideas and information (remembering main ideas and supporting details from a lecture because you understand the concepts and relationships between ideas). Both types of learning and memory are useful and often are used together. For example, in history you need to connect short facts (like dates) to your understanding of historical concepts, and so dates will be memorized by rote, and applied to information about the Civil War which you remember by understanding the concept of the war.

Reviewing something and explaining it to someone else accomplishes remembering/memory by both rote and understanding!

Teachers Intro

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Translations טייטשיןCo

ncep

ts

REVIEWING WITH YOUR CHAVRUSAH:

"כל הלומד תורה ואינו חוזר עליה דומה לאדם

שזורע ואינה קוצר"

סנהדרין צט.

“One who learns Torah and doesn’t review it is like someone who plants something but doesn’t harvest it.”

-Sanhedrin 99

The Chachamim constantly emphasized the importance of reviewing that which one has learned. This is especially important when learning a sicha, where the connection between one idea and the next can be easily missed.

If the sicha is going to be learned over the course of several sessions, it is important to go over the previous material before moving forward. By developing the art of quick reviewing one will make the most of their time.

A great technique for reviewing the sicha with your chavrusa is that after one person finishes reading inside the text, the chavrusa repeats the content outside of the text. In this way, each individual has a chance to familiarize themselves with, and explain, every part of the sicha.

ד. די "מים הזדונים״ )בייזע ווַאסערן( אין איינגעטיילט ווערן מבול פון ב. רבה, תהום א. טיילן: צוויי די ווערן אויך ַאזוי השמים. ַארובות מענטשלעכע טירדות און שטערונגען צוויי זעלבע די אויף איינגעטיילט

טיילן:

ָאּפגרונט( גרויסער )ַא רבה״ ״תהום גשמיות׳דיקע, פון טרדות די מיינט נידעריקע ענינים, טרדות הפרנסה א. ַא. וו. ״ַארובות השמים״ מיינט טרדות רוחניות׳דיקע, פון קומען וועלכע עסקנות ווי ַאזוי ענינים, הויכע שטערן וועלכע וכדומה, ציבורית און לערנען צו מענטשן דעם ָאבער

מקיים זיין מצוות.

אין טָאן דַארף מען טַאקע, אמת דַארף דָאס ָאבער ציבורית, עסקנות און תורה לערנען צו שטערן ניט ענין דער ווָארום מצוות. זיין מקיים ווערט זיי דורך ַאז איז, מצוות פון חיים אלקיכם בד' הדבקים ״ואתם דעם פַארבינדן זיי – היום״1 כולכם די מקיים איז וועלכער מענטשן און אויבערשטן2, דעם מיט מצוה ג־ אים צו נמשך ווערט דעם דורך

ָאבער אויב עס פעלט חיות. טלעכע אין דעם – איז ווָאס איז דער אויפטו ַאלע די אין זיך פַארנעמען זיין פון ווָאס דָאס ניט טוט ער זַאכן, בשעת

1 דברים ד, ד.2 תניא פרק כג, זע דארט פרק מ�. לק�טי ת�רה בח�ו

ק�תי מה, ג �בביא�ר. מכתב כ״ק אדמ�יר )מ�הריי״צ( )אג״ק כה ע׳ א ח�ברת אין התמים געדר�קט – נ״ע

ת״י ע׳ שסט �אילך(. �ראה לק�"ש ח"ז ע' 30 �אילך.

עס שטייט אין שולחן ערוך.

איז ער ַאז טענה׳ט, ער ווָאס דָאס ״ארובות השמים״ – פַארנומען מיט ַא איז - ענינים רוחניות׳דיקע מיט טעות. די דָאזיקע טענה קומט ניט פון נפש האלקית נָאר פון נפש הבהמית. ַאז איז, דעם אויף ראי׳ בעסטע די צו שטער ַא איז דָאס ַאז וויבַאלד לימוד התורה און קיום המצוות לויטן דין פון שולחן ערוך – איז דָאס זיכער

ַאן ענין ווָאס איז היפך פון קדושה.

פון היפך איז עס ַאז וויבַאלד און דָאך איז ער כָאטש איז קדושה, ״ארובות מיט פַארנומען דערווייל גייט סוף כל סוף ָאבער השמים׳׳, נידעריקער, און נידעריקער ר״ל ער ווערט השמים״ ״ארובות פון ַאז ביז

״תהום רבה".

)די המבול מי די צו עצה די ה. ווַאסערן פון מבול(, – סיי פון תהום רבה און סיי פון ארובות השמים – איז ״בוא אל התיבה״3 )קום ַאריין אין דער תיבה(. ״תיבה״ – טייטשט דער בעל שם טוב – מיינט די תיבות )ווערטער( ַאריינקומען תפילה. און תורה פון דַארף מען ַאז מיינט, ״תיבה״ אין ַאריינגיין אין די אותיות פון תורה און תפילה – זיין ַארומגערינגלט פון זיי, ווָאס דעמָאלט איז זיכער ַאז קיין זַאך וועט אים נישט פַארפלייצן, און דער בית בני זיינע מיט צדיק״ איש ״נח

וועלן בלייבן גַאנץ.

3 ת�רה א�ר ט, א.

1

2

2 The way to ensure that one remains spiritually safe amidst the unsettling “waters,” (distractions) is to enter the (Ark) תחבו. The Baal Shem Tov explains that the word תחבו in this parshah (which is also translated as “word” in English) is a metaphor for the “words” of davening and Torah. By entering the “teivah,” i.e., surrounding ourselves with words of Torah and davening, we will ensure that none of the raging waters (distractions) affect us negatively.

Evil waters בחחזעל סעחן

Are divided עחןל חחחגע-חחפ-

Two parts צ חחל-חחפן

Great depths תו םלחבו

Windows of the heavens ח ב תלו מחם

So too ז חל חך

Human worries מעח- פעכעל-חח ת

Disturbances -עח חגען

Same זעפבע

Great depth גח חסעחל לגח ח-

Means מחחח-

Low חח עחח ע

And so on –ל ןל ז חל חח-עח

. . .

Which come עפכעל מען

High/important ו חכע

Community work עס ח תלצחב חחת

Which disturb עפכעל -עחן

Must חף

Because ח ם

Through them חךלזחח

Becomes עח-

“And you who are attached to Hashem your G-d, you are all living today”

תםלו ב חם...

They connect זחחלל חבחח ן

Is drawn down עח-לחמ ך

If it is lacking חבלעסללעפ-

Accomplishment חל-

Involving himself ל חחעמעןלזחך

Mistake -ע ת

Best בעס-ע

Since חב פ

Disturbance -עח

Certainly זחכעח

Although כ -

Meanwhile עח חחפ

Lower חח עחח עח

Until בחז

Both סחח

Come into םל חחחן

Go into חחחחגחחן

Surrounded ח מגעחחחגפ-

Flood ל חלפחחצן

Remain whole בפחחבןלג חץ

1

2

1 This week’s parshah tells the story of the flood that covered the entire world in the time of Noach. The flood waters came from two places; the depths below the earth and the heavens above. These two sources of water represent different types of struggles that could disrupt a person’s service of Hashem. The water which rose up from the depths below the earth symbolizes the struggles which come from “low,” physical places, such as the worry of earning money. The waters that descended from high above the heavens symbolize a more refined and “spiritual” disturbance, such as participating in

community work that will interrupt a person’s own avodah. A person must realize that his personal Torah learning and performance of mitzvos is what connects him to Hashem, thereby bringing Hashem into this world. Obviously we cannot negate the importance of serving the community, but if it comes at the expense of proper performance of Torah and mitzvos, and it does not follow the laws of Shulchan Aruch, it is obviously not the correct pursuit.1 If a person does not recognize the proper time and place for such work, this may eventually bring him to confuse physical pursuits with spiritual ones.

1. Imagine a person who is so consumed with preparing a surprise party for his friend that when he meets this friend, he has no time or interest in stopping to greet him or wish him well. Activists who are so busy spreading Yiddishkeit that they are distracted from observing mitzvos themselves, are similarly negligent. If the goal is to become closer to Hashem, then one should follow Hashem’s wishes. Hashem, the omnipotent G-d, gives us, creatures who are feeble in comparison, the opportunity to be channels for His Inner Will, thereby activating the inherent G-dliness within us. Bypassing this opportunity would entail ingratitude and a lack of foresight. (See Tanya chapters 23 & 46)I

DEA

S &

IN

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Translations טייטשין

REVIEWING WITH YOUR CHAVRUSAH:

"כל הלומד תורה ואינו חוזר עליה דומה לאדם

שזורע ואינה קוצר"

סנהדרין צט.

“One who learns Torah and doesn’t review it is like someone who

plants something but doesn’t harvest it.”

-Sanhedrin 99

The Chachamim constantly emphasized the importance of reviewing that which one has learned. This is especially important when learning a sicha, where the connection between one idea and the next can be easily missed.

If the sicha is going to be learned over the course of several sessions, it is important to go over the previous material before moving forward. By developing the art of quick reviewing one will make the most of their time.

A great technique for reviewing the sicha with your chavrusa is that after one person finishes reading inside the text, the chavrusa repeats the content outside of the text. In this way, each individual has a chance to familiarize themselves with, and explain, every part of the sicha.

ַאז היום, סדר דער איז דערפַאר פון אויף שטייט מען ווי בַאלד ַאריין נָאך גייט מען איידער שלָאף, הזדונים״ ״מים די אין – וועלט אין ״מודה זַאך ערשטע די מען זָאגט –אני לפניך כו' שהחזרת בי נשמתי״4. זיין פון לעבן דָאס ַאז מודה איז ער נשמה איז נָאר פון דעם אויבערשטן. און השחר ברכות ער זָאגט דערנָאך יעדן אויף אויבערשטן דעם דַאנקט א. ערומים מלביש בַאזונדער: פרט וו. כָאטש ער הָאט דָאך אין פלוג ַא. די מיינט ווָאס איז ָאנצוטָאן, ווָאס ברכה מלביש ערומים – און אזוי אויך

די איבעריקע ברכות?

את הרואה חכם איזהו ווייל נָאר ווָאס דער ַא חכם? איז ווער הנולד5, )בַאשַאפן( נולד ווערט ַאלץ ווי זעט יעדער רגע מַאין ליש6, – ער ווייסט ״יש״ דער ווערט רגע איטלעכע ַאז

נתהווה פון אלקות.

ַאז רב ווי עס שטייט אין זוהר7. ַאזוי ַאז זיין מתפלל פלעגט סבא ייסא דער אויבערשטער זָאל אים געבן זיין דער בשעת ַאפילו ַאז ה. ד. שפייז. עסן איז געווען אנגעגרייט פַאר אים, פלעגט ער ביז עסן ניט ער פלעגט זיין די תפילה. איז אין פלוג מתפלל שייך איז ווָאס פרעגן: מען קען מתפלל צו זיין ַאז דער אויבערשטער

מה״ת, הזקן אדמ�"ר ער�ן ש�לחן הי�ם. סדר 4סימן א סעיף �.

5 תמיד לב, א.6 תניא פדק מג. לק�טי ת�רה, נשא כ�, ד.

7 זהר חלק א׳ קצט, ב. זהר חלק ב׳ סב, נ .

זָאל אים צושיקן שפייז, ווען ער הָאט שוין דעם עסן ָאנגעגרייט פַאר אים?

יעדער ַאז איז, ענין דער נָאר ווערט אליין זיך מצד בַאשעפעניש איז ער ווי ַאזוי ואפס ַאין שטענדיק געווען פַאר זיין בַאשַאפונג, און דָאס ווָאס ער איז דָאך פַארַאן, איז דָאס נָאר אויבערשטער דער ווָאס דעם צוליב אים בַאנייט גוטסקייט זיין מיט המחדש שטייט: עט ווי שטענדיק, בטובו בכל יום תמיד מעשה בראשית. זיין צו מתפלל שייך איז דעריבער שוין ליגט עסן דער ווען דַאן אויך אויפן טיש, און ַאזוי אויך ביי ַאנדערע וועלכע שפייז די ווייל הצטרכות׳ן. – פריער מינוט ַא מיט געווען איז איז דָאך מצד עצמו שוין געווָארן ַאין ואפס, – דַארף ער דעריבער מתפלל דָאס זָאל ער אויבערשטן צום זיין ער ווָאס הָאבן זָאל ער כדי בַאנייען

דארף.

בשעת ער הָאט די הקדמה פון תפילה, ווייסט ער ַאז מצד זיך ַאליין הָאט דער דער נָאר און ניט, קיום קיין גשמי שטענדיק אים דַארף אויבערשטער בַאנייען, און ַאז די גַאנצע מציאות פון וועלט איז בלויז כדי אויסצופירן דעם ״ולכבודי פון כוונה אויבערשטנס ער קען דעמָאלט – וגו׳8 בראתיו״ ַאריינגיין אין די ענינים פון עולם הזה און הָאט ניט ווָאס מורא צו הָאבן פַאר

די ״מים הזדונים״.

8 ישעיו מג, ז. אב�ת ס�ף פרק �.

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3 This is why a Jewish person says the words “Modeh Ani” immediately upon waking in the morning, so that he is protected by these “words” before entering the world that is full of “water” (distractions). The words of “Modeh Ani” mean that we recognize that our entire life is dependent on Hashem. We then continue with the morning brachos, where we thank Hashem for each of our different needs.2 It may seem that all these necessities are already there in front of us, and that we need not bless Hashem for them. However, a Jew realizes that Hashem is constantly recreating everything, and therefore we must constantly be thankful for everything.3

4 The Zohar brings an example of such practice from R’ Yaisa Saba. He had a custom to ask Hashem for food before he ate, even if the food was sitting on the table in front of him. If the food was already there, why was there a need to ask Hashem for it? According to the earlier explanation it is easy to understand. Everything is constantly being created by Hashem. If Hashem did not constantly recreate it, the object would not exist. Therefore, it makes perfect sense to pray for something even when it is already there, for the prayer is asking Hashem to continue recreating it over and over, thereby allowing it to continue to exist.

Therefore עחל ח

Right away ב פ

When one gets up חלמעןל -חח-ל חף

Sleep פ ף

Before חח עח

This life סלפעבן

Afterwards עחח ך

Thank - ח

Every detail separately חע ןללח-לב ז ח עח

Dresses the undressed מפבח לעח מחם

Seemingly חןללפ ג

What to wear סל חצ - ן

Remaining חבעחח ע

Who sees what is born וח ול תלוח פ

Who עח

He who sees עחל סלזע-

Created ב לן

Every second ח-פעכעלחגע

Created חתו ו

Would לפעג-

Food לחחז

This means - סלוחחס- .ו.

Prepared/ready חגעגחחח-

Send צ ח ן

Every creation חע עחלב עלחחח

On its own מצ לזחךל פחחן

Constantly becomes nothing עח-ל -עח ח ל חןל לס

Before its creation ל חלזחחןלב ל חג

Exists ל ח ן

His goodness זחחןלג -ס חח-

Renews ב חחח-

Then ן

On the table חלןל-ח

Only בפ חז

Fulfill חסצ לחחן

Go into חחחחגחחן

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2. The first step in cementing a deep relationship is the acknowledgement and commitment that “Yes we are connected; my very self with your very self.” After this, the pair can discuss specifics and learn more about each other; their qualities and needs. ‘Modeh Ani’ represents the initial deep commitment. We say this first, and only afterwards is it appropriate to evoke particular aspects of G-dly kindness and revelation through the brachos.

3. The Gemara tractate Tamid states, “Eizehu chacham? Haro’eh es hanolad”- usually translated as “Who is wise? He who perceives what will be born [i.e. the consequences of his actions].” However, on a deeper level the saying can be translated, “Who is wise? He who sees how everything is reborn/ re-created” at every moment. For if an instant were to lapse without Hashem’s vivifying energy, all of creation would cease to exist.

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5 Prayer makes a Jew aware that the world around him is actually pure G-dliness. Anything that he sees in the world would not exist without the force of Hashem constantly recreating it. Through davening he is reminded that the purpose of every single creation is solely to bring honor to Hashem, and with this in mind a Jew is able to confidently enter the world and be certain that none of the “waters” will distract him from doing what Hashem wants.

SkillsLikuTEi SicHOS VOL 1. PAgE 5 | numbERS 4-5 פ -חל חי תליפ ל ’ל ללח תלחיל קטוקל

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Translations טייטשין

step, and realize that not only should material activities be undertaken with the intention of them benefiting Hashem’s plan; but more so, all of existence and all pursuits are G-dly. Every experience should, of itself, be holy. “Know Him in all your ways,” urges not merely an experience with ultimately holy goals, rather, even the doing of it should be “for G-d’s sake.” An example of this is eating on Shabbos, when the eating itself is a tremendous mitzvah.

REVIEWING WITH YOUR CHAVRUSAH:

"כל הלומד תורה ואינו חוזר עליה דומה לאדם

שזורע ואינה קוצר"

סנהדרין צט.

“One who learns Torah and doesn’t review it is like someone who

plants something but doesn’t harvest it.”

-Sanhedrin 99

The Chachamim constantly emphasized the importance of reviewing that which one has learned. This is especially important when learning a sicha, where the connection between one idea and the next can be easily missed.

If the sicha is going to be learned over the course of several sessions, it is important to go over the previous material before moving forward. By developing the art of quick reviewing one will make the most of their time.

A great technique for reviewing the sicha with your chavrusa is that after one person finishes reading inside the text, the chavrusa repeats the content outside of the text. In this way, each individual has a chance to familiarize themselves with, and explain, every part of the sicha.

אים ביי איז דַאוונט, ער איידער עיקר9, ַאן איז וועלט ַאז ָאפגעלייגט זיך, פַאר מציאות ַא ח״ו איז עס דעמָאלט איז ביי אים גַאנץ פשוט ַאז דָאס ווָאס מען מעג, מעג מען ַאוודאי ניט ווייסט מען ווָאס דָאס און טָאן, מען מעג – ניט טָאר מען ַאז זיכער אויך, ווָארום מען דַארף דאך שטעלן די און חזקה, איר אויף זַאך יעדע

חזקה איז – וועלט.

ַאז איז, אפלייג דער ָאבער בשעת עס מציאות, קיין ניטָא איז באמת אויבערשטער דער נָאר פַארַאן איז ַאין פון וועלט די איז מחדש ער און פון כוונה דער צוליב ואפס המוחלט נתאוה הקב״ה להיות לו יתברך דירה אויבערשטער )דער בתחתונים10 ער ווייל וועלט די בַאשַאפן הָאט הָאט געווָאלט הָאבן ַא דירה, כביכול, דָאך איז דעמָאלט – למטה( דָא ״מציאות״ נָאר דָאס ווָאס עס ברענגט דערפַאר כוונה, דָאזיקער דער צו אומגעקערטן ַאן צו דָאס ברענגט ניט טָאר מען ווָאס דָאס אויספיר: צו ווידערשפרוך אין במילא און –מען טָאר – כוונה דאזיקער דער האסורים, דברים בלויז ניט און ניט, )אומנויטיקע מותרות אפילו נָאר זַאכן(, טָאר מען אויך ניט. איז בשעת ַא מיט גיין צו קומט הרע יצר דער מען, דַארף דָאס ַאז זָאגט און טענה ראי׳! ַא ברענג אים: מען ענטפערט

9 לק�טי ת�רה פנחס עט, ד.10 תנח�מא נשא, טז. )בשינ�י לש�ן קצת(.

ַאז עס איז ווָארום די חזקה איז דָאך פַארַאן בלויז אלקות, ממילא איז דָאך ״המוציא מחבירו עליו הראי׳״11 )דער וועלכער וויל עפעס ַארויס בַאקומען די ברענגען ער מוז צווייטן פונעם

ראי׳ ַאז ער איז גערעכט(.

און לויט דעם חסידישן ווָארט: ״ווָאס און ניט, מען טָאר – ניט טָאר מען

ווָאס מען מעג – דַארף מען ניט״.

אל ״בא פון ענין דער איז דָאס און ַאריינגיין אין די ״תיבות״ התיבה״ – פון תורה און תפילה – זיין שטענדיק ַארומגערינגלט פון זיי. און בשעת ביי אים ווערט ָאפגעלייגט ַאז דער עיקר און תפילה און תורה איז מציאות צוליב נָאר זיינען זַאכן ַאנדערע ַאלע דעם, דעמָאלט איז כָאטש ַאפילו ער ווייל וכו׳ גשמיות אין עוסק זיך איז מען דַארף דָאך הָאבן ַא געזונטן גוף, ווערט דָאס זעלבסט ַאן עבודה, ָאדעד

ַאן ענין צוליב עבודה.

צו פטור ַאזוי ווי עצה איינציקע די פון סיי מבול־וואסערן, די פון ווערן השמים ארובות פון סיי רבה תהום איז – בא אל התיבה. דעמָאלט הָאט ער ניט קיין שייכות צו קיין זַאך ווָאס איז ניט קיין ענין פון קדושה, און ַאלע זיינע ענינים און בַאדערפענישן ווערן ַאן אופן ביי אים אויסגעשטעלט אין

פון ״בכל דרכיך דעהו"12.

)משיחת שבת בראשית תשי"ז(

11 ב"ק מ�, ב.12 משלי ג, �.

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6 Before one davens, he is still under the impression that the world exists on its own, because he has not yet come to this deeper realization that Hashem is the constant force behind everything. With such an attitude, a person thinks that if there is nothing specifically wrong with a certain action, there would be no reason for him to abstain from it. This is because in his reality, he lives in a physical world, where spirituality exists as a separate element. Once he davens, he comes to realize that in essence, everything is G-dliness and was created for the purpose of making a dwelling place for Hashem within physicality. Because of this realization, even if a certain action is technically “permissible,” if it serves no purpose in his service of Hashem, he will stay away from it.4 As the famous Chassidic saying goes, “Something that is not allowed is certainly not allowed, and those things that are allowed, are

unnecessary.” Since his new reality is rooted in spirituality, any action he takes must have a justifiable spiritual value or purpose.

7 This is what it means to “enter the תחבו” in order to be spiritually protected; to enter the realm of davening and learning, where the only reality is the service of Hashem. Once a Jew acknowledges this, he is able to enter the world with confidence and certainty that he will not be distracted or harmed by any of the “waters.” Obviously he will involve himself in necessary physical matters, but this will all be with the awareness that these matters serve to enable one to attain the higher goal of serving Hashem. This will eventually lead him to the ultimate level of avodah which is “ בכפ חכחך עו”-“In all your ways, know Him.”5

Before חח עח

Accepted לגעפחחג-

What is allowed סלמעןלמעג

Certainly do חל- ן

Don’t know certainly חחס-לחח-לזחכעח

Establish every thing -עפןלחע עלז ך

Only ח ח

Opposite conclusion מגע עח-ןל חסלחח

Contradiction ח עח לח ך

Unnecessary things מח ח-ח עלז כן

Answer עח-לעח-

There is only ל ח ןלבפ חז

The one who wants עחל עפכעחל חפ

To take something out עלעסל ח חסב מען

For another ל חעםלצ חח-ן

He is right עחל חזלגעחעכ-

That which is not allowed סלמעןל- חלחח-

What is allowed סלמעןלמעג

Is not necessary חףלמעןלחח-

Accepted לגעפחחג-

A healthy body לגעז ח-ןלג ף

This itself עח-ל סלזעפבס-

The only idea/advice חל חחחצח עלעצו

Necessities ב עחלעחח ן

Presented חסגע -עפ-

In all your ways, know Him בכפל חכחךל עו

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4. When an item is in an individual’s hands, it is halachically presumed to belong to him. This is referred to as ‘chazakah’ – presumed rights. The Beis Din would not award another claimant even partial rights to the item when both sides’ claims rest only on their word. Only clear proof would be enough to override the chazakah and grant the second claimant rights to possession of the item that is in another person’s hands. A dynamic of similar principle occurs daily for us. We wake up in the default state of natural affinity towards worldly enjoyment. Everything is therefore available for our physical pleasure, unless it can be clearly demonstrated that it is prohibited by Torah. However, after davening as one should, an individual’s perspective shifts, and his natural inclination shifts so that only Hashem’s plan merits attention. Any physical pursuit must clearly prove its worth as part of the individual’s service of Hashem, in order to be considered.

5. There are two similar phrases. Here, the Rebbe quotes the verse, “Know Him in all your ways.” A similar saying appears in Pirkei Avos 2:12, “Let all your deeds be for the sake of Heaven.” There is a difference between the two: “Let all your deeds be for the sake of Heaven” is the first step, where all activities, even physical pursuits and material involvement, are performed for the sake of fulfilling Hashem’s Will and increasing G-dliness in this world. An example of this is a person who eats in order to have strength to perform mitzvos. But afterward, the individual is urged to take the next

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LikuTEi SicHOS VOL 1. PAgE 5 | numbERS 4-5

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פ -חל חי תליפ ל ’ל ללח תלחיל קטוקל Getting Started

12

The Rebbe’s Letter

But when ַעת ָאּבֶער ְשׁ ְבּ

the mindset is דֶער ָאּפֵלייג ִאיז

that in truth ֶאֶמת ַאז ְבּ

there is no existence, ִאיז ִניטָא קֵיין ְמִציאּות

there exists ֶעס ִאיז פַארַאן

only Hashem, נָאר דֶער אֹויבֶערׁשטֶער

and He renews the world אּון ֶער ִאיז ְמַחֵדׁש ִדי ווֶעלט

from total nothingness פּון ַאִין ְוֶאֶפס ַהמּוְחָלט

for the sake of the intention ָווָנה צּוִליּב דֶער ַכּof “Hashem had a desire for a dwelling place down below,”

ִדיָרה ֵרך ִיְתָבּ לֹו ִלְהיֹות ַהָקָב"ה ְנתַאָווה פּון ְחּתֹוִנים ַתּ ְבּ

Hashem created the world דֶער אֹויּבֶערׁשטֶער הָאט ּבַאֹשַאפן ִדי ווֶעלט

because He wanted a dwelling place, ווַייל ֶער הָאט גֶעווָאלט הָאּבן ַא ִדיָרה

so to speak, ְבָיכֹול ַכּ

down here below. דָא ְלַמָטהThen (when he has this mindset) “existence” is דֶעמָאלט ִאיז דָאך "ְמִציאּות"

only this נָאר דָאס

which brings ווָאס ֶעס ברֶענגט

to this purpose. ָווָנה צּו דֶער דָאִזיקֶער ַכּ

Therefore, דֶערפַאר

this brings (him) to ּברֶענגט דָאס צּו

an opposite conclusion: ַאן אּומגֶעקֶערטן אֹויסִפיר

This that is not allowed- דָאס ווָאס מֶען טָאר ִניט-

and automatically is in contradiction ֵמיָלא ִאיז ִאין ִווידֶערׁשּפרּוך אּון ְבּto this purpose (of building a dwelling place for Hashem) ָווָנה- צּו דֶער דָאִזיקֶער ַכּ

is not allowed, טָאר מֶען ִניט

and not only forbidden things, אּון ִניט ּבלֹויז ְדָבִרים ָהַאסּוִרים

but also permissible things, נָאר ַאִפילּו מֹוְתרֹות

unnecessary things, אּומנֹויִטיקֶע זַאכן

are also not allowed. טָאר מֶען אֹויך ִניט

And when the Yetzer Hara ַעת דֶער ֵיֶצר ָהַרע ְשׁ אּון ְבּ

comes with a claim קּומט צּו ֵגיין ִמיט ַא ַטַעָנה

and says אּון זָאגטthat this (unnecessary thing) is necessary, ַאז דָאס דַארף מֶען

one answers him ֶענטפֶערט מֶען ֶאים

“Bring a proof!” ּברֶענג ַא ְרַאָי'!

Because ווָארּום

the established fact is ִדי ַחָזָקה ִאיז דָאך

that there is only G-dliness, ַאז ֶעס ִאיז פַארַאן ּבלֹויז ֶאֹלקּות

so automatically ְמֵמיָלא ִאיז דָאך“the one that wants to take something away from his friend, must bring the proof.” ַהמֹוִציא ֵמַחֵבירֹו ָעָליו ָהְרַאָי'

The one that wants )דֶער ווֶעלכֶער ִוויל

to take something out ֶעּפֶעס ַארֹויסּבַאקּומֶען

from a second person, פּונֶעם צֵווייטן

he must bring the proof מּוז ֶער ּברֶענגֶען ִדי ְרַאָי'

that he is right ַאז ֶער ִאיז גֶערֶעכט((meaning the Yetzer Hara must bring a proof that this is indeed necessary for the service of Hashem.)

ַאז איז, אפלייג דער ָאבער בשעת עס מציאות, קיין ניטָא איז באמת אויבערשטער דער נָאר פַארַאן איז און ער איז מחדש די וועלט פון ַאין ואפס המוחלט צוליב דער כוונה פון נתאוה הקב״ה להיות לו יתברך דירה אויבערשטער )דער בתחתונים ווייל וועלט די בַאשַאפן הָאט דירה, ַא הָאבן געווָאלט הָאט ער דעמָאלט – למטה( דָא כביכול, ווָאס דָאס נָאר ״מציאות״ דָאך איז דָאזיקער דער צו ברענגט עס צו דָאס ברענגט דערפַאר כוונה, דָאס אויספיר: אומגעקערטן ַאן במילא און – ניט טָאר מען ווָאס דאזיקער דער צו ווידערשפרוך אין כוונה – טָאר מען ניט, און ניט בלויז דברים האסורים, נָאר אפילו מותרות אויך מען טָאר זַאכן(, )אומנויטיקע ניט. איז בשעת דער יצר הרע קומט ַאז זָאגט און טענה ַא מיט גיין צו מען ענטפערט מען, דַארף דָאס אים: ברענג ַא ראי׳! ווָארום די חזקה בלויז פַארַאן איז עס ַאז דָאך איז ״המוציא דָאך איז ממילא אלקות, מחבירו עליו הראי׳״ )דער וועלכער פונעם בַאקומען ַארויס עפעס וויל ַאז צווייטן מוז ער ברענגען די ראי׳

ער איז גערעכט(.)משיחת ש״פ בראשית, תשי׳׳ז(

Greeting and Blessing:

This is to acknowledge receipt of your letter.

It is surprising to me to note in your letter that it is your impression as though Chassidim do not participate in the outside world, etc. As a matter of fact, the reverse is true, for there is hardly any sphere or area in the world at large which Chassidim exclude from their interest. This attitude is the direct result of the emphasis in Chassidus on the true concept of Monotheism. The Chassidic concept of the Oneness of G-d goes much further than the generally accepted view that there is only One Deity and no more, but that there is only One G-d and nothing else. For, inasmuch as G-d’s word (whereby He brought the world into existence) constantly and without interruption creates and vitalizes the whole Universe and every particular of it, and without this creative force, which is the true essence of every existing thing, nothing could exist, it follows that there is no true reality other than G-d, and there is actually nothing but G-dliness. Chassidus emphasizes that it is one of the central aspects of man’s purpose in life to establish this truth and to spread it to the utmost extent of his influence. This is not merely an idea, but a way of life which is expressed in the daily life, and which permeates the whole inner being of the Chossid.

A corollary of this viewpoint is another fundamental principle in the teachings of Chassidus, namely that Divine Providence extends to each and every particular in the Creation, not only to each individual of the human race, but each particular in the realm of the animal world, the vegetable and even the mineral, as is well known to everyone who studies Chasidus.

Thus it is fundamental for the Chassidic philosophy and way of life not to exclude any part of the world from its sphere of interest.

As for your writing that you have not come across any names of Chassidim who participate in certain movements, such as civil rights, etc., this is also surprising, inasmuch as many have taken an active part in this and other constructive movements. Many more, however, among those who participate in such constructive movements do so while avoiding publicity and headlines in the press.

With blessing,

Physicality and spirituality are not two separate entities. This awareness allows us to see the spiritual purpose in everything and embrace it.

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REVIEW QUESTIONS:1. Practice reviewing the content of the sicha with your chavrusa. Take turns summarizing each Ois of the sicha, and then write down a few key words in the space provided.

Less

on Q 1. Choose one of your daily actions that are permissible according to Torah (but at the same time

not a mitzvah from Torah), and think about whether it has a spiritual value or purpose.

Every day when I brush my teeth, I think about how even this has a spiritual purpose, because we have to take care of our bodies and keep them healthy in order to do Mitzvos and learn Torah.

1. When could working for the benefit of the community be problematic?

Working for the benefit of the community can be a problem when it interferes with one’s own personal avodah to Hashem.

2. How does the Baal Shem Tov explain “תחבו?”

The Baal Shem Tov explains that תחבו refers to the words of davening and Torah.

3. Why do we thank Hashem every day for things we had the day before?

We thank Hashem for things we had the day before because Hashem is constantly recreating everything, and therefore everything is constantly new.

4. How does a person view unnecessary things before he davens?

Before davening, a person thinks that unnecessary things are permissible as long as nothing is wrong with them according to Torah – “Why shouldn’t I?”

5. How does a person view unnecessary things after he davens?

After davening one will stay away from unnecessary things even if they are permissible, since they serve no purpose in his avodas Hashem – “Why SHOULD I?”

6. What is the cause of this shift in perception?

This change in perspective is caused by the realization that EVERYTHING is G-dliness and was created solely for the sake of making a dwelling place for Hashem. So if something has no use to us spiritually, there is no reason for us to become involved with it.

אות א'

אות ב'

אות ג'

אות ד'

אות ה'

אות ו'

אות ז’

אות ח'

אות ט'

Ans

wer

s:

LikuTEi SicHOS VOL 1. PAgE 5 | numbERS 4-5

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פ -חל חי תליפ ל ’ל ללח תלחיל קטוקל Flow Chart

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Something to think about ...

Making It Real תורה מלשון הוראה

• Do you feel the need to justify your actions?

• Is davening an isolated event, or does it have lasting effects?

• Do you ever feel like you are “drowning” in distractions?

• Do you struggle with balancing mivtzoim/ shlichus and the need for personal spiritual growth?

Notes:

» The water of the flood can be divided into two categories: waters from above and waters from below.

STATEMENT

» There are two types of distractions: a) lowly, physical distractions and b) distractions that disguise themselves as “holy work.”

LESSON

» In order for Noach to save himself from the flood he was required to “enter the Teivah.” The Baal Shem Tov explains that the “Teivah” refers to words of davening and Torah (Teiva means word). These words have the power to save us from the present-day distractions.

STATEMENT

» How do the words of Torah and davening solve the problem of being distracted from serving Hashem in this world?

HIDDEN QUESTION

» The first thing we do in the morning is say Modeh Ani and thank Hashem for everything we have. Why are we thanking Hashem for giving us things we already have? Davening makes us aware that everything is constantly being created by Hashem, and therefore we must constantly thank Him.

IDEA

» This is why these words of Torah and davening are the solution to the “flood” i.e., to distractions. Through recognizing that everything is constantly being created by Hashem, one is able to easily conclude that if a certain action plays no role in serving Hashem, then he has no need for it. Davening allows us to realize that spirituality is the true reality and it helps us overcome any distractions.

ANSWER / LESSON

Skills LikuTEi SicHOS VOL 1. PAgE 5 | numbERS 4-5 פ -חל חי תליפ ל ’ל ללח תלחיל קטוקל

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Hooks

shopping, exercising, babysitting) and as a challenge you can include emotions. Every student will blindly pull out one object. Afterwards, have the students explain what the attitude would be to what they chose “before davening” and “after davening.”

For a larger class, divide the students into groups of four or five.

Story

DISCUSSION STARTER

OPTION 1)

The ideas contained in the seemingly simple lines of modeh ani fill many profound chapters in the legal, philosophical and mystical works of Torah (For example see the mammar: On the Essence of Chassidus).

Ask your students:

Q. When would it be an appropriate time to contemplate such holy/deep/lofty/spiritual matters? (Obviously, at a time of day when one’s mind can concentrate and contemplate on the deep concepts). Q. Why then do we say modeh ani in our groggy morning state, when our mind is still blurry and we can barely focus on keeping our hands together properly? Wouldn’t it be more appropriate to at least precede modeh ani with a period of study and contemplation of these concepts, or say them at a different time?

Ask the students to think about the idea of modeh ani that the sicha brings out and see if they can come up with their own answers to the question.

OPTION 2)

SHORT GAMEThis game will bring out the message that any action a person takes must be justified spiritually and have a spiritual purpose or value.

Pass around a bag filled with objects used on a daily basis (ie: food, clothing, books, toothpaste, ipod) and you can include slips of papers with daily activities (ie:

EIN OD MILVADO- THERE IS NONE ELSE BESIDE HIM (4:36Theme: This story brings out the concept that everything in the world is Elokus

R abbi Binyomin Kletzker, a Chabad chassid and disciple of Rabbi Schneur Zalman of Liadi, was a lumber merchant. One year, while he was adding up the annual accounts, he inadvertently filled in under a column of figures: TOTAL: Ein od milvado (“There is none else beside Him”).

Upon hearing of Reb Binyomin’s “Chabadian slip,” a fellow chassid berated him for his absentmindedness. “Don’t you know, Reb Binyomin, that everything has its time and place?” he admonished. “There’s a time for chassidic philosophizing, and a time to engage in worldly matters. A person’s business dealings are also an important part of his service of the Almighty and must be properly attended to.”

Said Reb Binyomin: “We consider it perfectly natural if, during prayer, one’s mind wanders off to the fair in Leipzig. So what’s so terrible if, when involved in business, a machshovo zarah (‘alien thought’) regarding the unity of G-d infiltrates the mind?