Project Likkutei Sichos Poems

When the Yidden came to Yerushalayim for the Shalosh Rigalim, To bring sacrifices they had an obligation, But for everyone to bring their sacrifices on one day would be a great feat, So they were given a total of 7 catch up days so that this task they could complete. Since the Shalosh Regalim are listed together the Gemara does derive, That after Shavuos there are days five, That are Tashlumin - a festival catch up period, Therefore the Alter Rebbe rules that on these days Tachanun isn't recited. To Pesach and Sukkos how does Shavuos compare? There is a big difference it is clear, The catch up days for Pesach and Sukkos are holy, While the catch up days for Shavuos are on weekdays that are ordinary. There are two opinions about the Tashlumin, 1. The first day of Yom Tov is the primary obligation. All the Korbanos that are brought are to catch up for day one, If a boy is 12 on the first day of Pesach he is not obligated to bring a Korban. 2. The obligation applies to all seven days ...

Before the giving of the Torah, Moshe's schedule is discussed in the Gemara. Moshe went up and down the mountain on the first four days of Sivan, And on the fifth day he built a Mizbeach and he offered on it a Korban. But in the Torah we find that there is more that did transpire, After Moshe built an altar, To the youths he gave an instruction, To bring sacrifices called עולות and שלמים. Then he brought the Jews into a covenant with Hashem when they did declare, “Naaseh V'Nishma - we will do and we will hear.” Next Moshe took the book of the covenant and read it to the people, Then from the sacrifices that the youths did bring, blood Moshe did sprinkle. If the sages’ intention was to give an explanation, For why Moshe was too busy to ascend the mountain, Then the covenant which was time consuming should have been chosen, Especially since it is one of the most central elements in the preparation. On the other hand what makes a sacrifice on an altar so unique, That would overrid...

  When in the desert the Yidden did stay, They camped in a specific way. The Mishkan was in the center surrounded by the tribe of Levi, Surrounding them on each side there were tribes three. The tribes of Reuven, Shimon and Gad camped on the Southern side, Reuven was the leading tribe and their flag shone with pride. However, “Woe to the wicked and woe to his neighbor,” our Sages say, Their neighbor Koach, influenced them in a negative way. There are three opinions about the impact that Korach did make, When he fought against Moshe, oh what a mistake. The Midrash Tanchuma does state, That only to punishment the influence did relate. “They perished together with him in his dispute,” it was Korach's fight only, But people from the tribes of Reuven, Shimon and Gad were affected externally. They were dragged into the punishment because they were around, When the earth opened they were swallowed by the ground. Rashi says, “Dassan, Aviram and 250 men, Were drawn into the dispute together...

  At the beginning of our Parsha, The Torah tells us about the laws of Shemitah. Afterwards, it presents the laws of Yovel, Followed by the laws of being honest when making a sale. After concluding all these laws, the Torah does state, “You shall perform My decrees and the land will yield its fruit,” at top rate. And if you should ask, “What will we eat in the seventh year?” Don't worry! In the 6th year, Hashem will give you produce for 3 years so you'll have plenty. This requires explanation, Why does the Torah wait to ask this question? If the Torah wants to tell us that more Brachos Hashem will send, Then it is fitting to have it here at the end. But since “What will we eat?” is written in the form of a question, Why wasn't it brought right after the Shemitah discussion? Because the question arises as soon as the Yidden hear, That they can't work the land in the seventh year. Some commentaries say that the blessing so great, Only comes for not working the land on She...

In Parshas Emor, the Mitzvah of Shabbos is the introduction, For learning all about the Yomim Tovim. In chronological order they are written, With the first month of Nissan the list does begin. The Torah explains the Mitzvos of Pesach in the spring, Then comes the Mitzvah of bringing the Omer offering and the Omer counting. What follows is the bringing of the Two Loaves on Shavuos, Next comes Rosh Hashanah, Yom Kippur and finally Sukkos. Rabbi Yehuda Hanasi copied the order of the Torah, When he arranged the tractates in Seder Moed of the Mishnah. But the Rambam in his Mishneh Torah lists the Halachos in a different way, After the laws of Shabbos and Eiruvin, he lists resting from work on Yom Kippur day. Then he writes about the obligation, To rest from work on all the Yomim Tovim. Then comes Chametz and Matzah that we bake, Followed by Shofar, Sukkah and Lulav that we shake. For this specific order, the Maggid Mishneh explains the reason, With the laws of Shabbos the Rambam does begin...

“Before a blind person,” the Torah does say, “You shall not place a stumbling block,” in his way. Rashi explains that to someone who is blind in a particular manner, You shall not give advice, that for him, is improper.” To explain the simple interpretation is Rashi's goal, So why does he deviate from his role? The Mizrachi says that this explanation is a continuation, Of Rashi's previous explanation on the words “You shall not curse a deaf person.” The deaf and the blind the Mizrachi does compare, Just like the deaf includes any person who is alive, not just people that can't hear, So too the blind includes anyone who is blind to something, However, only the blind phrase is completely stripped of its literal meaning. Even if we accepted the Mizrachi's view it wouldn't suffice, To explain why Rashi explains putting a stumbling block as saying bad advice. With the simple explanation it would better align, If Rashi would explain it as not placing, in a Nazir's han...

  In Parshas Tazria the Torah starts to share, The laws that pertain to Tzaraas that does appear. The Torah speaks initially, About Tzaraas on a person's body. Then the Torah speaks about Tzaraas that on garments do show, But only in Parshas Metzora that does follow, Does the Torah speak about how a person becomes pure. When you would think the subject is done, there is more in store. The Torah then begins to tell, The laws when Tzaraas is found in a house where a person does dwell. In this case, there is no interruption, The Torah immediately tells the details of purification. Why is there a separation, Between the laws of Tzaraas on a person, And the laws of his purification, Each found in a separate Torah portion? Why does the Torah discuss the Tzaraas that does appear, On garments that a person does wear, In middle of the discussion about Tzaraas on a human? It seems like an interruption. Why is the description of Tzaraas on walls of houses written, After the description of a p...