Yechidah: Suprarational stubbornness

Yechidah: Suprarational stubbornness

Rabbi Y. Oliver

The Jew’s bond with Hashem at the soul-level of Yechidah transcends intellect completely, even the intellect of the Divine Soul.

The Yechidah is also known as the “eisan of the soul.”[1] The word eisan means firm, for this level is firm and unyielding to any force that might separate the Jew from Hashem, G–d forbid. Of this stubbornness to obey Hashem the Jewish people are called “a stiff-necked nation”[2] in the positive sense.[3]

In the Hoshanos liturgy,[4] it is written: “It embraces and is attached to You, it carries Your yoke, the Yechidah to unite You.” This alludes to the qualities of the soul-level of Yechidah:

• “It embraces and is attached to You”: The core of every Jew, no matter who he may be, is connected to Hashem’s very Essence. This expresses itself in the Jewish custom to constantly thank and otherwise refer to Hashem, such as by saying “boruch Hashem.”[5]

• “It carries Your yoke”: Regardless of his external behavior, the Jew’s Yechidah naturally submits to and “carries” the yoke of observance of Torah and Mitzvos.

• “The Yechidah to unite with You”: On this level, the bond with Hashem is so deep that the Jew is even willing to give up his life rather than sin.[6] Of this the Alter Rebbe taught: “A Jew neither desires, nor is able, to sever himself from G–dliness.”[7] 

(For one way to reveal the Yechidah, see here.)

Based on the Previous Rebbe’s Ma’amar Hachodesh hazeh lachem 5685, pp. 16-17.

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[1] Sefer HaMa’amarim 5703, p. 73 ff. Igros Kodesh Admur HaRayatz, Vol. 3, p. 335.

[2] Shemos 34:9.

[3] Shemos Rabbah 42:9, cited in Torah Ohr, Megillas Esther 123b.

[4] As recited on the third day of Sukkos.

[5] “Shem Shomayim shagur befi kol.” Cf. Ma’amarei Admur HaZaken 5565, Vol. 1, p. 12. Sha’arei Teshuvah, Vol. 1 8b.

[6] Tanya chs. 18, 19, 24.

[7] Hayom Yom p. 73.

Dedicated by Reb Shmuel Leib and Sara Rochel Markel in honor of the birth of their daughter, Yehudis bas Shmuel Leib. Yegadluha leTorah, lechuppah, ulemaasim tovim mitoch harchavah!

Dedicated in the merit of a speedy release for the captives Yonasan ben Malka (Jonathan Pollard), Jacob Ostreicher (Yaakov Yehuda ben Shaindel), Alan Gross (Aba Chonah ben Hava Chana), Sholom Mordechai Halevi ben Rivka (Sholom Rubashkin), and Zeva Rochel bas Chaya (Wendy Weiner Runge).

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Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

The Intellectual Soul (pt. 3): The Boost from the Divine Soul

The Intellectual Soul (pt. 3)

The Boost from the Divine Soul

Rabbi Yehoishophot Oliver

(Continued from The Intellectual Soul, pt. 1 and The Intellectual Soul, pt. 2.)

But if so, how is the Intellectual Soul of a Jew any better? It too consists of worldly, human intellect; by what virtue does it also “sense spiritual refinement”?

Rather, the Jew’s Intellectual Soul itself is not inherently different from the non-Jew’s. However, since the Jew possesses the Divine Soul (a.k.a., Nefesh HoElokis) that transcends the world completely, and the Nefesh HoElokis becomes vested within the Nefesh HoElokis, this proximity subdues the Nefesh HoElokis’ natural sense of ego and enables it to “sense spiritual refinement” in a way that makes it possible for the Jew to attain true objectivity in intellectual judgments, and thus fully fulfill the potential of the Intellectual Soul. It emerges that the verse, “The spirit ... of man rises upwards” refers primarily to the Jew’s Intellectual Soul.

Perhaps this is comparable to the difference between two people of equal intelligence. One constantly keeps the company of a very spiritual, inspired, and sagely rabbi, while the other keeps no such company, and so he is left to live a life focused on materialism. All things being equal, the former will be much more spiritually inclined than the other.

This explains the double expression in the Mishnah cited above: “Beloved is man ... it is by special divine love ... ”

The first phrase refers to the Intellectual Soul within all mankind, while the second phrase refers to the Intellectual Soul within the Jewish people. “Beloved is man ... ” tells us that the non-Jew is beloved to Hashem because of his Intellectual Soul. In contrast, “it is by special divine love that he is informed that he was created in the image of G–d” tells us that a Jew is beloved to Hashem because of his Divine Soul. Because of this belovedness, Hashem also gives the Jew an Intellectual Soul.

The Jew’s responsibility to elevate the nations

This is also the reason that Torah instructs, and even obligates the Jew to influence non-Jews positively by teaching them the Noahide laws, as the Rambam rules explicitly: “Moshe was commanded via a direct divine revelation [to tell the Jewish people] to compel all the world’s inhabitants to undertake the laws commanded to Noah’s descendants.”[1] The Tosafos Yom Tov explains[2] that the expression “compel” also includes the imperative to use verbal persuasion, to explain to someone resistant the necessity to adhere to the Noahide laws. Of course, [3] at the same time one should be careful to influence non-Jews in a pleasant, peaceful manner, for it is written of the Torah, “Its ways are ways of pleasantness, and all its paths are peace.”[4]

Why was the Jew in particular assigned with this mission? Because provided that the Jew is refined and G–d-fearing, his more sensitive Intellectual Soul enables him to serve as a true guide for the non-Jew, elevating him above the limitation of his Intellectual Soul, and bringing him to relate to the world, and to the moral choices he is constantly called upon to render, in a manner that is truly objective, and therefore truly correct and truly ethical.

Based on the Rebbe's Likkutei Sichos, Vol. 15, pp. 58 ff.

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[1] Mishneh Torah, Laws of Kings, 8:10.

[2] Tosafos Yom Tov, Avos 3:14.

[3] Hisva’aduyos 5747, Vol. 1, p. 82.

[4] Mishlei 3:17.



This article was dedicated by Moshe Maaravi and family as a merit for the refuah sheleimah of Yehoshua ben Sheva.



Dedicated in the merit of a speedy release for the captives Yonasan ben Malka (Jonathan Pollard), Jacob Ostreicher (Yaakov Yehuda ben Shaindel), Alan Gross (Aba Chonah ben Hava Chana), Sholom Mordechai Halevi ben Rivka (Sholom Rubashkin), and Zeva Rochel bas Chaya (Wendy Weiner Runge).

Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

The Intellectual Soul (pt. 2): Bittul--The key to objectivity

The Intellectual Soul (pt. 2)

Bittul—The key to objectivity

Rabbi Yehoishophot Oliver

(This post is continued from my earlier post, The Intellectual Soul pt. 1.)

As mentioned, the purpose of intellect and of the Intellectual Soul is to bring the person to transcend his own narrow self-interest and prejudices, and discover the truth of whatever subject he examines.

But if so, how is it possible that the Intellectual Soul of the non-Jews does the very opposite—it drags the person down into a state of coarseness?

The answer lies in the key to objectivity, bittul—which means self-effacement or humility.

When a person is consumed with the desire to promote his own self-interest, and he freely indulges his preferences, desires, and lusts, then no matter how intelligent he may be, and how much of an effort he makes to set aside his personal interests and be objective in his analysis of a moral dilemma, he is simply incapable of attaining true objectivity—although he may well convince himself and others that he has. And so the moral judgments that he renders will inevitably be hopelessly biased, and hence most likely incorrect.

How can one transcend personal bias and thereby attain truth? It starts with fostering an attitude of bittul—humility before Hashem and one’s fellow man.[1] This underlying philosophy then becomes manifest in one’s approach to worldly matters. The humble person will eschew hedonism and embrace a lifestyle of moderation and restraint in which fulfilling his responsibilities to Hashem and his fellow man is primary and material pleasure is secondary.

Although this order of priorities may necessitate sacrifice and hardship, it opens the person up to realize and connect with a higher truth. Since pleasure and personal comfort are not the goal of life, the person is willing to forgo them when a higher cause requires it of him.

To be continued, im yirtzeh Hashem (see here).

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[1] Cf.  Tanya ch. 30.


Dedicated by Shmuel and Sara Rochel Markel in honor of the birth of their daughter, Yehudis bas Shmuel Leib. Yegadluha leTorah, lechuppah, ulemaasim tovim mitoch harchavah!


Dedicated in the merit of a speedy release for the captives Yonasan ben Malka (Jonathan Pollard), Jacob Ostreicher (Yaakov Yehuda ben Shaindel), Alan Gross (Aba Chonah ben Hava Chana), Sholom Mordechai Halevi ben Rivka (Sholom Rubashkin), and Zeva Rochel bas Chaya (Wendy Weiner Runge).


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Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

Chanukah: Hiskashrus cleanses from spiritual defilement

Hiskashrus cleanses from spiritual defilement

Rabbi Yehoishophot Oliver

“They found one flask of pure olive oil sealed with the imprint of the Cohen Gadol (the High Priest).”[1]

The physical defilement of the oil in the Beis HaMikdash was merely an external, physical manifestation of the inner malaise—the popularity that secular wisdom had gained among the Jewish people in general, and particularly among the Misyavnim, or Hellenists—the assimilationist Jews who had adopted Greek philosophy as their lifestyle.

This represents a certain kind of inner spiritual decline from which we can derive a lesson today.

Every Jew has a natural sensitivity to the refined spiritual explanations of G–d’s greatness, particularly as explained in the teachings of Kabbalah and Chassidus. This is found in the intellect of his Nefesh HoElokis, the Divine Soul.

A spiritually healthy Jew limits the intellect of the Nefesh HaSichlis, the Intellectual Soul (see here), and subjugates it to the ends of the Nefesh HoElokis.

However, when one becomes preoccupied with using one’s intellect in a way that lacks submission to the will of Hashem and of the Divine Soul, instead pursuing secular pursuits and studies for their own sake (as explained earlier here), the intellect of the Nefesh HaSichlis has become predominant.

This “defiles” the “pure olive oil”—the natural sensitivity to G–dliness of the intellect of the Divine Soul.[2] In this state, although the Jew is fully intellectually capable of grasping secular studies that discuss physical phenomena, he comes up against a dullness and resistance when he attempts to study spiritual concepts.

How can he possibly emerge from such a degenerate state? This is the lesson of Chanukah. There always remains “one flask of pure olive oil sealed with the imprint of the Cohen Gadol (the High Priest).”

To explain, it is stated of the Cohen Gadol: “His glory and beauty consist of sitting in the Beis HaMikdash all day. ... His house shall be in Yerushalayim, and he should never depart from there.”[3] Yerushalayim represents yirah shaleim,[4] complete fear of Hashem.

Thus, the Cohen Gadol represents the very core of the Jew’s soul, the Pinteleh Yid, the soul-level of Yechidah, a level that “never departs from Yerushalayim”—from complete fear of Hashem. This level is completely united with Hashem and can never be sullied by the person’s actions, although it can definitely be “asleep”—hidden and dormant in one who has fallen.

Now, the Yechidah may “wake up” when the Jew is faced with a test of faith, and inspire him to give up his life rather than deny Hashem. [5] However, that is an extreme circumstance. How does one awaken the Yechidah of oneself or others in the state described above, and bring it to fully illuminate the flame of the Neshamah[6]—which is compared to a flame, as it is written, “The Neshamah of a man is Hashem’s candle”—on all levels?

For this one must connect with the Cohen Gadol of the generation, a Jew who “sits all day in the Beis HaMikdash”—in an atmosphere of holiness and purity; moreover, he “never departs from Yerushalayim”—from a state of pure and complete fear of Hashem.

The Cohen Gadol, the Rebbe,[7] gives to all those who connect themselves with him a “flask of pure olive oil” with which to kindle and illuminate their own Neshamos despite its defilement and desecration.

However, just as on Chanukah, we are required to celebrate through both “Hallel vehoda’ah,” praise and acknowledgement, so is it with hiskashrus, bonding with the Rebbe. Hoda’ah, acknowledgement and faith are indeed necessary, but not sufficient. One must also engage Hallel, praise,[8] which represents investing intellectual effort to understand the greatness of Hashem (see here) as explained in Chassidus (which is compared to oil), thereby fulfilling the exhortation, “Know the G–d of your father”[9] until it illuminates every level of our souls with purity and holiness.

Adapted from the Rebbe’s Igros Kodesh, Vol. 2, pp. 277-278.

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[1] Shabbos 21b.
[2] For oil is compared to wisdom (Zohar 3:7b).
[3] Mishneh Torah, Hilchos K’lei HaMikdash, 5:7.
[4] Likkutei Torah, Rosh HaShanah 60b.
[5] Tanya ch. 19.
[6] Mishlei 20:27.
[7] Cf. Igros Kodesh, Vol. 5, p. 33.
[8] Shabbos ibid..
[9] I Divrei HaYomim 28:9.

• Dedicated by Reb Yitzchak Kruk and family in the memory of Aryeh ben Yitzchak.
• Dedicated by Yehoshua Solomon and family in the memory of Mrs. Molly Mitnick (Malah bas Elchanan).

Dedicated in the merit of a speedy release for the captives Yonasan ben Malka (Jonathan Pollard), Jacob Ostreicher (Yaakov Yehuda ben Shaindel), Alan Gross (Aba Chonah ben Hava Chana), Sholom Mordechai Halevi ben Rivka (Sholom Rubashkin), and Zeva Rochel bas Chaya (Wendy Weiner Runge).

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Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

Chanukah: The Anti-Religious Campaign of the Academics

Chanukah: The Anti-Religious Campaign of the Academics

Rabbi Yehoishophot Oliver

The[1] Greeks sought “to bring them [Jewish people] to forget Your Torah.”[2] The wording here is precise.

As is well-known, Greek culture valued intellect as the greatest good, and the Greeks were sophisticated intellectuals par excellence. This meant that they did not oppose Torah study per se; on the contrary, they recognized and were greatly impressed by the beauty, depth, and complexity of Torah, which they considered as on a par with their own wisdoms—as it is written of Torah, “it is your [the Jewish people’s] wisdom in the eyes of the nations.”[3] Hence, they held Torah study in high esteem as a most sublime intellectual pursuit and were willing to allow and even support the Jewish people to study Torah.

Rather, they opposed the Jews’ study of Torah with the belief that it is “Your Torah”—that it is divine. For our Torah is not just another wisdom among many. And it is more than even a highly advanced wisdom, more advanced than all others. Nor is Torah a tool for intellectual gratification and development, G–d forbid—although because it is so inherently great, it does carry that fringe benefit as well, along with many others.

Rather, although Torah study involves the intellect, it is fundamentally different—it is holy intellect.

It was this submission to the suprarational that the Greeks so vehemently opposed, and sought to contaminate. How did they seek to accomplish this? By systematically enticing the Jewish people to become preoccupied and passionately devoted to the study of secular wisdoms and to view amassing secular knowledge as a highly desirable pursuit of inherent value.

This was the root of the Greeks’ harmful influence. For Torah requires that the mundane always serve the holy, as our sages instruct us, “All your deeds should be for the sake of Heaven,”[4] and “In all your ways, know Him.”[5]

However, when one takes something mundane and puts it on the pedestal that should be reserved for the holy, this necessarily leads one to lose the reverence and awe that he had for the holy and treat it as mundane, may G–d save us.[6]

The same is true of Torah vis-à-vis secular wisdom.

It is not sufficient to study Torah with a focus on understanding it correctly, although of course, that is also vital. Rather, one should study Torah with a sense of awe at its holiness. Our sages teach that “Just as [at Sinai] there was awe, fear, trembling, and quaking, so should it be now as well: [One should study Torah] with awe, fear, trembling, and quaking.”[7] Chassidus explains that in fact, the Giving of the Torah is an ongoing event. Hashem is constantly giving us the Torah anew, and this is the reason that in the blessing upon the Torah we refer to Hashem as the “Giver of the Torah,” in present tense.[8] One who studies Torah with this awareness will also be helped by Hashem to reach a correct understanding of his studies.

In contrast, secular wisdom should be viewed as merely a tool. It has no inherent value; rather, its purpose is only fulfilled when it is used in a way that serves a holy purpose, such as for the sake of earning a living, to facilitate better understanding of certain Torah topics, and the like.[9] This knowledge should inform the attitude and feeling that one has while studying this wisdom, if and when it may be appropriate. One should always be conscious that this study is purely a means to an end, a handmaiden to the mistress of Torah and divine service.

Back to the story of Chanukah: The Greeks tragically succeeded in their campaign to influence many Jews to become enamored with secular wisdom, thereby treating it as on a par with Torah wisdom (lehavdil). This naturally corrupted the Jews’ view of Torah study, leading them to slowly but surely lose their sensitivity to the Torah’s inherent holiness, and view it as merely an intellectual pursuit, may G–d save us.

This answers a question one might ask. In normal warfare, the victors will plunder the wealth of their enemy, and take it as booty. Yet when the Greeks broke into the Beis HaMikdash, we find no mention of them taking any action to seize the fabulously precious silver and gold vessels kept there.

Rather, they made a point of contaminating all the oil that they could find. The deeper significance of this is that oil represents wisdom,[10] and the Greeks fought with all their might to contaminate the holy oil of Torah with the impurity of secular wisdom, and thereby influence the Jewish people to treat Torah as if it were no different from other wisdoms, G–d forbid.

The lessons from this for our personal lives are self-evident.

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[1] See Sefer HaMa’amarim 5741, pp. 59-60.
[2] Ve’al HaNissim liturgy.
[3] Devarim 4:6.
[4] Avos 2:12.
[5] Mishlei 3:6.
[6] This is perhaps analogous to our sages’ saying: “He who has compassionate upon the cruel, will ultimately be cruel to the compassionate” (Tanchuma, Metzora 1; Yalkut Shimoni, I Samuel, ch. 121).
[7] Berachos 22a.
[8] Shaloh 25a. Likkutei Torah, Tazria 23a.
[9] Tanya, end ch. 8.
[10] Zohar 3:7b.


This article was dedicated by haTomim Menachem Mendel ben Sarah lizchus a shidduch hogun bekorov.



Dedicated in the merit of a speedy release for the captives Yonasan ben Malka (Jonathan Pollard), Jacob Ostreicher (Yaakov Yehuda ben Shaindel), Alan Gross (Aba Chonah ben Hava Chana), Sholom Mordechai Halevi ben Rivka (Sholom Rubashkin), and Zeva Rochel bas Chaya (Wendy Weiner Runge).


Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

The Evil Inclination vs. the Bestial Soul

The Evil Inclination vs. the Bestial Soul

(Based on a maamar of the Alter Rebbe,

in honor of 19 Kislev)

Rabbi Y. Oliver

The Bestial Soul is also referred to as the Evil Inclination. In fact, in classical Torah sources, this soul is referred to as the Evil Inclination, and only at a later point did it also come to be known by the appellation of Bestial Soul.

An analogy for the place of the Evil Inclination in the Bestial Soul can be drawn from burning wood. Wood consists of a combination of the four elements of fire, air, water, and earth. Now, everything consists of a combination of two parts: chomer, the raw matter, and tzurah, the particular form that it assumes.

The primary chomer of a thing is the component that comes from the element of earth within it. This is the deeper meaning of the verse, “Everything came to exist from earth.”[1] In contrast, the tzurah stems primarily from the specific combination of three other elements—fire, air, and water.

In the wood, the chomer is the element of earth within it, while its tzurah is shaped by the specific combination of the other three elements. Since burning destroys the tzurah of a thing, when the wood is burned, the other three elements are separated from the wood, and only ashes—which come from the element of earth, which is the chomer—are left behind.

The distinction between chomer and tzurah also exists spiritually, and this sheds light on the nature of the Evil Inclination. This name is precise—the Evil Inclination, for this title refers specifically to the emotional expression and inclination toward selfish and even sinful desires, which, unless one exercises self-control, naturally culminates in the thought, speech, and action that consummate these desires.

In contrast, the essence of the Bestial Soul is beyond any inclination; it is not inclined to any particular, defined emotion, for by definition, an essence transcends particularities.[2] Rather, at the Bestial Soul’s essence lies the ko’ach hamis’aveh, the “faculty that desires,” which consists of an intense, primal, selfish desire as it exists in potential form—raw, simple, uncomplicated, and unformed.

Now, although an actual desire for the physical is unworthy, its core, the ko’ach hamis’aveh, is not fundamentally evil, for just as it was directed to physical pleasures, so can it be redirected to desire that which is good and holy—to yearn to connect with Hashem, as it is written, “My soul yearns for You.”[3]

This[4] is also the meaning of the verse, “You shall love Hashem bechol levavcha—with all your heart.”[5] Although normally translated in the singular, the literal meaning of bechol levavcha is “with all your hearts,” in the plural. What is the significance of this unusual expression?

Our sages explain[6] that this alludes to the two inclinations within—the good inclination and the evil inclination. The Jew should come to love Hashem not only with the good inclination—the Divine Soul, but even with the evil inclination—the Bestial Soul.

However,[7] in order to reach this love, one must first uproot the “filthy garments”—the selfish, indulgent desires for physical pleasure, permitted and forbidden, along with the thought, speech, and action to which they led. This is accomplished through genuine Teshuvah—sincere regret for one’s past behavior, and a firm resolution to change in the future. Teshuvah uproots one’s desires from materialism and redirects them to yearn for the realm of purity and holiness instead.

Based on Likkutei Torah, Chukas 56c-d.

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[1] Koheles 3:20.

[2] Cf. Imrei Binah, Shaar HaKerias Shema, ch. 8. Toras Chaim, Vayeshev 68a.

[3] Yeshayah 26:9. Cf. Tanya, Chinuch Katan.

[4] Cf. Sefer HaMa’amarim 5717-5718-5719, p. 389.

[5] Devarim 6:5.

[6] Berachos 26a-b.

[7] Cf. Sefer HaMa’amarim ibid., p. 388.



Dedicated in the merit of a speedy release for the captives Yonasan ben Malka (Jonathan Pollard), Jacob Ostreicher (Yaakov Yehuda ben Shaindel), Alan Gross (Aba Chonah ben Hava Chana), Sholom Mordechai Halevi ben Rivka (Sholom Rubashkin), and Zeva Rochel bas Chaya (Wendy Weiner Runge).


Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

19 Kislev: Join me in bringing Moshiach!

Dear Friend,


It’s Yud-Tes Kislev! Gut Yom Tov! I take this opportunity to express my best wishes to all my friends, all chassidim, and all Jews: l’shonoh tovoh b’limmud haChassidus uvedarkei haChassidus tikoseivu veseichoseimu—may we be written and sealed for a good year in the study and ways of Chassidus (I discuss the difference between the two here).

Thank G-d, for the last four years I have maintained a website, www.a-farbrengen.blogspot.com. On it I have produced a consistent output of high-quality articles and essays on various topics related to the teachings and the lifestyle of Chassidus. I have currently reached over 100,000 hits on the site. I have also distributed these postings via a growing e-mail list to subscribers worldwide, and you have been one of my loyal readers.

Below are a list of articles related to 19 Kislev and the importance of spreading Chassidus:

• 19 Kislev: Rosh Hashanah for Chassidus
• Chassidus illuminates the darkness of exile
• The vital need to spread Chassidus in print
• Chassidus: The antidote to spiritual death
• Chassidus: Hashem's most precious treasure
• Chof Kislev: Overcoming the inner misnagid

Do you like what you read? The articles I write require a lot of time and effort—for research, writing, and reviewing.

In order to continue this noble and holy work, I require significant financial assistance. Even once, with Hashem’s help, these writings are published in book form, the income from these books will be negligible when compared with the amount of money that I need to provide for my family.

Please make a donation in order to help support these efforts to publicize the teachings of Chassidus, which the Rebbe, quoting the famous words of Moshiach to the Baal Shem Tov, identified countless times as the main purpose of our generation, and the key to bringing Moshiach.

Assisting this endeavor also brings one tremendous personal blessings, as the Rebbe writes (in Letters of the Rebbe):

By helping publish a Torah text and disseminating it … motivating change, helping people find the proper path and resolve their problems ... the reward for this manifests in this world—with abundant material and spiritual good.

For just $36, please sponsor an article in honor of your loved one/s. I would suggest that you sponsor an article regularly in honor of your anniversary, in honor of the birthdays of your various family members, and in honor of the yohrtzeits of your departed loved ones. This donation can also be made lirefuah sheleimah, or in honor of a bris, wedding, or the like.

If you are able, please consider making a more substantial donation, to sponsor a series of articles, a full-length booklet, or even an entire book.

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Thank you, and best wishes to be sealed for a good and sweet new year in the study and ways of Chassidus, along with you, your family, all chassidim, and the entire Jewish people!

Moshiach now!

Yours sincerely,

Rabbi Yehoishophot Oliver