Bar Mitzva Maamer in english, second tranlation

In the Midrash Tehillim, it is written:
Rabbi Eliezer declared:
“Yisroel told Hashem, we want to labor in the study of Torah during the day and at night, but we don’t have the opportunity.’ “Hashem, replied:
‘Fulfill the mitzvah of tefillin, and I will consider it as if you had labored in Torah study.
How can the fulfillment of the mitzvah of tefillin free the Jewish people from the study of Torah? How are these mitzvos connected with each other?
To understand this concept, we must first explain another idea: It is written: “He tells His words to Ya’akov, His statutes and His ordinances to Israel.”
On this posuk the Midrash comments:
‘There are those who give commands to others to fulfill, but do not fulfill them themselves. However, what Hashem fulfills Himself, He commands to others, as the Posuk declares: “He tells His words to Ya’akov, His statutes and His ordinances….” The posuk implies that the “words, ordinances, and statutes” which G d commands to others, are “His,” i.e., G d observes them Himself.” The Jewish people’s performance of mitzvos causes G d to observe those same mitzvos.
Hence, when the Jewish people put on tefillin, this causes Hashem to put on tefillin.
What is meant by the statement, “Hashem puts on tefillin”? Surely, the intent is not that He wears tefillin that resemble our own. Instead, His tefillin are spiritual.
To better explain this idea:
The Chachomim declare: “What is written in Hashem’s tefillin? “And who is like Your people, like Yisroel, one nation on earth.” (10) Thus, when Hashem puts on tefillin, He raises up the stature of the Jewish people.
However, G-d’s essence does not only transcend the nature of man, but all the higher and lower realms are considered as nothing before Him. How then is his Divine countenance conveyed to the world?
This is achieved, by G-d drawing down the Torah and its mitzvos.
In this context, we can understand the Posuk “Look down from heaven, and bless Your people Israel.” The Hebrew word Shamayim heaven is a combination of two words, Shom Mayim meaning “There is water there.” (23) This refers to the Torah which is described using the analogy of Water.
The posuk informs us that through Torah, we merit the fulfillment and conclusion of the posuk, bless Your people Israel.” Blessing will be drawn down to the Jewish people.
Why does the Torah generate blessing?
Because the Torah causes Hashem to view the Jewish nation as an important entity.
For all the essential appreciation and revelation of G dliness comes about through the medium of the Torah, and the Torah is revealed to the Jewish people.
Previously, it was explained that all the worlds, in and of themselves, are of no importance.
Nevertheless, when the Jews study and observe the Torah, they become important entities. Therefore, they are worthy of blessing.
The Torah is compared to a shining mirror (a magnifying glass) through which we are seen by G d, as it were.
A fine, shining glass mirror improves the image of the object it reflects, making it seem greater and more praiseworthy than it would appear without the mirror.
In a similar manner, the Torah makes the Jewish people who fulfill it seem greater and more praiseworthy.
Through the Torah, added meaning is given to the posuk which, as mentioned above, is written in Hashem’s tefillin: “And who is like Your people, Israel, one nation on earth.” This can be interpreted to mean that Am Yisroel draw down oneness into the earth. They reveal the aspects of “G d is one” in this lowly earth.
The unique quality of the Torah and why the Torah endows the Jewish people with importance can be understood in terms of our Chachomim “The Torah preceded the world by two thousand years.” That statement does not refer to chronological precedence, for both time and space are creations.
Before the creation of the world, time did not exist.
The Torah reflects a level of G dliness higher than that vested in creation.
G d’s emotional attributes are the source for the world.
The Zohar explains “For in six days, Hashem made the heavens and the earth” alludes to this concept.
The Hebrew which reads ” Shayshes Yomim Asah” literally means “Six days made.” And not “In” six days G-d made. The prefix “in” was omitted.
The Zohar explains the reason for the omission.
The six days refer to Hashem’s six emotional attributes.
To bring about the creation of a physical world, these potentials descended into the realm of manifestation.
Through these six emotional attributes, all existence came into being. They were brought into being to act as the creative agents to form those realms.
The Torah, by contrast, reflects G d’s intellectual attributes, and exists independent of the existence of the lower realms.
As mentioned above, “The Torah preceded the world.”
Intellect does not require another person.
Even when one is alone, without someone with whom to share an idea, it is possible to think intellectually.
The emotions, by contrast, require a recipient.
For example, the attribute of kindness requires someone to receive one’s generosity and kindness.
If there is no recipient, the emotion itself disappears as if it never existed.
This is reflected in a story concerning Avraham Avinu. “He sat at the tent door in the heat of the day” looking for passersby. He wanted to find someone to show kindness to, for without a recipient, the giver loses this potential for expression.
Similarly, Hashem’s mercies and kindnesses are related to the worlds.
If there had not been a creation, the attribute of kindness would not have been required. For who would receive that kindness? This potential for kindness exists only at the level of G dliness that relates to the creation of the worlds.
The essence of intellect, by contrast, stands above the emotions and above creation.
The Torah emanates from wisdom, the essence of Hashem’s intellect. Therefore, Torah preceded the world.
But when Yisreol causes Hashem to put on Tefilin this draws the essence of his intellect into the realm of emotion.
The connection between tefillin and intellect is illustrated by the fact that a child less than 13 years of age is not obligated to put on tefillin.
He is not called a man and possesses only a small aspect of intellect.
When he becomes 13 years old he becomes a man.
Then, through his deed of putting on tefillin, he causes Hashem to put on tefillin.
The connection between tefillin and intellect is further emphasized by the fact that they are placed on the head.
To summarize, we now see that the spiritual aspect of tefillin is to draw down of the essence of intellect into the realm of creation.
Thus, tefillin and the study of the Torah represent the same level and achieve similar results.
Therefore, through the fulfillment of the mitzvah of tefillin, G d will consider it as if we had labored in the study of the Torah during the day and at night.
The word “as if” is used for the two, Torah and tefillin, for the two are not entirely similar.
Through Torah study, G d’s intellectual Middos are actually drawn down within this physical world.
However, with tefillin by contrast, intellect is drawn down only within the source for the creation of the world.
Nevertheless, G d considers the fulfillment of tefillin equal to the study of Torah during the day and at night.
Day and night refer to this lowly world.
Footnotes to the Discourse
FOOTNOTES
1. A directive of the Alter Rebbe; see Likkutei Dibburim,
Vol. II, p. 533 [and in English translation: Vol. II, ch.
14, sec. 57], at length.
2. HaYom Yom, p. 112. See Rama, [Orach Chayim,] sec. 225;
Shaar HaKollel, sec. 24.
3. It has become the custom of late for the bar mitzvah to recite the maamar beginning with the words, Issa BeMidrash T[eh]illim, which was delivered [first by the Rebbe Rashab at his own bar mitzvah in the year 5634, and then repeated (with additions) by the Previous Rebbe at his own bar
mitzvah] in 5653. The maamar is reprinted in Sefer
HaMaamarim 5708.
4. Likkutei Dibburim, op. cit., sec. 58.
Cf. the following passage in Zohar Chadash, Parshas
Bereishis: “R. Shimon Bar Yochai invited the leading
scholars of the Mishnah to partake of a great festive meal which he had arranged…. He was very happy…, because, [as he explained,] ‘On this day a holy and exalted soul
descended…into my son R. Elazar, and on this joyous
occasion I shall experience supreme joy.’ ”
See also Magen Avraham on Shulchan Aruch, Orach Chayim
225:4: “One is obliged to prepare a festive meal on the day that his son becomes bar mitzvah as on the day that he is
escorted to the marriage canopy.”
5. This maamar was recited by the Rebbe Rashab (the 5th
Lubavitcher Rebbe) on his Bar Mitzvah, the 20th of
MarCheshvan, 5634. It was also one of the maamarim recited publicly by the Previous Rebbe on his Bar Mitzvah, the 12th of Tammuz, 5653. (The Previous Rebbe made several additions, these are set off by brackets in the original text.
[In our translation, we have set them off with these
symbols, { }.])
In addition, the Previous Rebbe recited several other
maamarim on this occasion at the graves of the Rebbeim, in his father’s study, and in other locations. Note the
description of the event in the Previous Rebbe’s journals.
6. On the verse, Tehillim 1:2.
7. [Tehillim 147:19.]
8. Shmos Rabbah 30:9.
9. Berachos 6a.
The actual text of the Talmud brings the verse “Who is like Your people, Israel” (I Divrei HaYomim, 17:21), rather than the verse from II Shmuel cited in this text. Hence, it
would appear that here also that version would be
appropriate.
10. II Shmuel, 7:23.
11. In this context, see the maamar, Ki Imcho, in Torah Or, Parshas Mikeitz, and the corresponding maamar in Shaarei
Orah.
12. [Devarim 26:15.]
13. [Tehillim 113:4]
14. Iyov 35:6 7. In his sichos, the Previous Rebbe states, “When I was studying this maamar by heart, I had difficulty for the citation [in Hebrew] differs slightly from the
actual text of the verse. I asked my father, the Rebbe, and he told me, ‘Recite what it says.’ ”
15. [Tehillim 148:13.]
16. [Note Zohar, Vol. I, p. 210a; Part III, p. 20b;
references in Likkutei Sichos Vol. IX, p. 76.]
17. See the exposition of similar concepts in the maamar of Purim, 5708, ch. 6 ff. and the maamar, Baleilah Hahu, 5700.
18. [Tehillim 78:65.]
19. [Ibid., 44:24.]
20. [Ibid., 67:2.]
21. [Ibid., 80:15.]
22. [Devarim 26:15.]
23. Chagigah 12a. [See also Rashi, Bereishis 1:8.]
24. [Yeshayahu 55:1.]
25. See Taanis 7a.
26. [Yechezkel 1:1.]
27. Note Midrash Tehillim on the verse 90:4.
See also Bereishis Rabbah 8:2, Midrash Tanchuma, Vayeishev, sec. 4, Zohar, Vol. II, p. 49a.
28. Zohar, I, p. 247a, Vol. III, 298b. See also the Rashba, Vol. I, Responsum 423.
29. [Shmos 20:11.]
30. Zohar, Vol. I, p. 3b, 15b.
31. [Tehillim 89:3.]
32. Shaar 25, p.2; Pri Etz Chaim, Shaar Chag HaSukkos, ch. 1; Shaar Maamarei Rashbi, for the Parshiyos Yisro, Terumah,
and Emor; Likkutei Torah, the third maamar, Haazinu, ch. 6, and other sources.
33. Zohar II, p. 121a, see also p. 85a.
34. [Bereishis 18:1.]
35. Tehillim 25:6. The wording of the text in the verse differs slightly from its citation here. There are, however, many
chassidic texts which cite this verse in this manner.
36. In other versions of the maamar, “the creation of the worlds.”
37. [Michah 7:18.]
38. Chagigah 12a.
39. [1:1.]
40. This was one the maamarim recited during Sukkos, 5634.
41. See the explanation of these concepts in Likkutei HaShas of the AriZal, commenting on Rosh HaShanah 16b. See also
Torah Or, Shmos, maamar Zeh Shmi, Toras Chaim, maamar
V’eAleh Shmos (p. 17 ff), Likkutei Torah, the second
maamar, UShavtam.
42. See Likkutei Torah, Shir HaShirim [46c] the explanation of the maamar, Simani Kichosem, ch. 3, which explains this concept as follows:
Wisdom is the beginning and source for the spiritual
cosmos. From it, come forth the letters and the new
existence in the sefer (book) which is understanding.
[This parallels the way] the essence of a concept includes the letters which come into being when the concept is drawn down into [the realm of] cognition and comprehension.
There is another explanation there, but the words “as a
scribe writes,” indicates that the explanation cited is
the one intended.
43. The rationale for this concept can be understood from the sources cited in the previous notes.
44. [Cf. Iyov 33:33.]
45. Likkutei Torah, Shir HaShirim, 1:4; See also VeHechrim, 5631, Parshas Tazria U’Metzora.
46. See Likkutei Torah, Shir HaShirim, the second maamar,
Shishim Heimah.
47. Yalkut Shimoni, Ki Sissa 406, Midrash Tehillim, commenting on Tehillim 19:3, See also the commentary of the Tzemach
Tzedek to Tehillim, Yahel Or, on that verse, sec. 5.
48. [Note Shulchan Aruch Admur HaZakein, 37:3.]
49. [Rashi, Pirkei Avos 5:21; Rambam, Hilchos Ishus 2:10;
note references in Likkutei Sichos, Vol. XV, p. 289.]
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Bar mitzva Maamer in english

 Freely translated and condensed by Rabbi Israel M. Altein Pittsburgh Pa.

 This Maamer was recited by the Rebbe Rashab on the 20th of Marcheshvan, 5634, and also by the previous Rebbe on the 12th of Tammuz, 5653, on the occasion of their Bar Mitzvahs in the original Yiddish. It is now presented in English and in condensed form for two reasons: Many parents and listeners in general have found that they understand very little of the content of the Maamer, either because of the language barrier – a recitation in Hebrew or Yiddish is beyond their grasp – or because a verbatim translation is often inadequate, leaving the message of the Maamer unclear and confusing. The following condensation will, hopefully, remedy this situation. Many Bar Mitzvah boys find it impossible to recite the Bar Mitzvah in Hebrew or Yiddish because they were raised in an English-speaking environment. The available verbatim translations in sophisticated English are also incomprehensible to them to a great extent. The following condensation in fairly simplified English should enable them to recite the Maamer like every other Yiddish speaking Lubavitcher Bar Mitvah Bochur, and also to give them a better understanding of what they are saying. It is written in Medrash Tehillim: Rabbi Eliezer says: “The people of Israel said to G-d: ‘Master of the Universe, we want to apply ourselves to the study of Torah by day and by night, but we don’t have the time.’ G-d replied: ‘Fulfill the Mitzvah of Tefillin and I will consider it as if you had laboured in Torah study by day and by night.'” We must understand how the fulfilment of the Mitzvah of Teffilin can excuse the Jewish People from the study of Torah. Obviously, if the Mitzvah of Tefillin can be substituted for the Mitzvah of Torah study, there must be a similarity and deep relationship between them. What is this relationship? In order to understand this, we must first introduce some basic ideas. It is written: “G-d tells His words to Yaakov, His decrees and His Laws to Israel.” The Midrash comments on this verse: “There are those who give commands for others to fulfill, but do not fulfill them themselves. However, what G-d Himself does, He tells Israel to do, as it is written: ‘He tells His words to Yaakov, His decrees, His laws,’ which implies that G-d Himself also fulfills the Torah and its Mitzvos.” and who causes G-d to fulfill the Mitzvos? – the Jewish People. Our performance of Mitzvos causes G-d to perform the very same Mitzvos. Therefore, when a Jew puts on Tefillin, G-d also puts on Tefillin. Our Sages teach: “What is written in G-d’s Tefillin: The verse, ‘And who is like Your People, Israel, one nation on earth.'” Thus, when G-d puts on Tefillin, the Jewish People grow in stature and importance. For a better understanding of this concept, we must clarify the relationship that exists between G-d and Israel. It is written: “G-d, look down from Your holy dwelling place, from heaven, and bless Your People, Israel.” The Hebrew word for heaven is a combination of two words Shom and Mayim (water is there). Water symbolizes Torah. When the prophet Yeshayahu declared: “Behold, all who are thirsty, go to the water”, he was referring to Torah. The above verse can now be understood as follows: G-d, please look down from Your holy dwelling place (from the heaven) – through Torah – and bless Your People Israel, because Torah causes G-d to view us as a people of great worth and importance. In other words, through Torah we merit G-d’s blessings and revelation. The Prophet Yechezkel therefore said: “The heavens opened and I saw Divine visions.” In a deeper sense it can be explained as follows: Shomayim refers to Torah, which, in this verse, the prophet compares to Miros Elokim – a Divine “magnifying glass”, so to speak. When we look at something through a magnifying glass, the object appears larger and more prominent than without the glass. Likewise, when the prophet looked into the Torah, it was like a Divine magnifying glass to him, enlarging and revealing heavenly secrets. Similarly, when G-d gazes into the Torah, He sees a magnified People of Israel who keep the Torah. He sees them as a praiseworthy people, a people of greatness. This explains the significance of G-d’s Tefillin and the verse written in them: “Who is like Your People, Israel, one nation on earth.” When we put on Tefillin, so does G-d, and we are magnified and grow in stature in His eyes. He considers us worthy and important because we are one nation, meaning a unique nation, on earth; for despite all difficulties, we spread the concept of “One G-d” everywhere, and cause the revelation of the One G-d on this earthly world. The unique quality of Torah can be appreciated to a greater degree by the statement of our Sages: “By two thousand years the Torah preceded the creation of the world.” This statement does not refer to precedence in time because time and space were created together. Before the world came into existence, time also did not exist. “Alofim Shanah” – usually translated as “two thousand years,” symbolizes G-d’s Wisdom and Understanding, the source of Torah. This is based on the verse in which the word which is usually translated as a thousand, is given its other meaning, “I will teach you wisdom, I will teach you understanding.” The Torah derives from the Divine Wisdom and Understanding of G-d which precedes the creation of the world.” In other words, Torah is above and on a much higher level than the G-dly forces used in creation. To clarify this further: It is written, “The world is built with (G-d’s) kindness.” The Etz Chaim also writes: “It came up in G-d’s Will to do good to His creations,” meaning that G-d’s kindness and goodness flow down into the created worlds, but not His Divine Wisdom and Understanding, because the Divine Intellect is above, and not related to, creation. For example, even if a great scholar does not have any students to whom to impart his wisdom, he can still sit alone and conceive new ideas. On the other hand, if a generous person has no one to whom to exercise his feelings of kindness and generosity, he cannot express his kindness and generosity at all. That is why it is written of Avrohom Avinu that he was sitting at the entrance to his tent on that hot day looking for wayfarers so that he might extend his hospitality to them. For without someone to benefit from it, there cannot be any hospitality. Similarly, G-d’s kindness is the source of creation because without creation to whom can He be kind? His Divine Wisdom and Understanding, however, are above creation. Now, although our Sages have declared, “With ten things G-d created His world, with wisdom, understanding, with knowledge, and so on,” nevertheless, this refers only to such wisdom and understanding that were necessary for creation. However, the essence of G-d’s Wisdom and Understanding – which is the source of Torah – precedes and is above creation. Now we can understand the words of Rabbi Eliezer: “The People of Israel said to G-d, ‘We want to apply ourselves to the study of Torah'” – because Torah is G-d’s Wisdom which, when studied, causes a revelation of the essence of Divine Wisdom and G-dliness. This, of course, is a tremendous and wonderful achievement. “‘But,’ the Jews said, ‘we have no time.’ G-d then replied, ‘Fulfill the Mitzvah of Tefillin and I will consider it as if’you had laboured in Torah study by day and by night.'” For, when we put on Tefillin and dedicate our heart and mind to the service of G-d, G-d responds in a like manner. He puts on His Tefillin, so to speak, and uses His Divine Wisdom for our welfare and success. A boy younger than 13 years of age is therefore excused from wearing Tefillin for he is not yet a man; his mind is not yet mature. But when he reaches the age of 13, his mind is mature and he becomes a man; and then does his Mitzvah of Tefillin and causes G-d to put on Tefillin, with the resulting revelation of the essence of Divine Wisdom. The revelation through Tefillin is thus similar to that achieved by the study of Torah. G-d therefore said, “Fulfill the Mitzvah of Tefillin and I will consider it as if you had laboured in Torah study by day and by night.” Now, why did G-d use the words, “as if”, which implies that the effectiveness of Tefillin is only similar to, but not exactly the same as Torah study? The answer is that through the study of Torah, the essence of G-dly Wisdom is drawn down and revealed even in this earthly world; while through the Mitzvah of Tefillin the revelation normally does not reach that far. Nevertheless, G-d says, “I will consider it as if you had laboured in Torah study by day and by night,” meaning that G-d will give additional strength to our Mitzvah of Tefillin so that it too will bring a great measure of holiness and blessing into this world below.s Jaffe From Zalmon Jaffes My Encounter book 24

Technology and the old days without

The problems are:
- Lack of social communication
(people dont talk to each other face to face)
Some people are not worth talking to so it wouldn't matter. Also technology prevents crime (distraction if for no other reason)

- People dont know how to think (because a computer does everything for you)
If you learn how to do things then you can use a computer for example you learn how to count then you can use a calculator

And the merits
- Does things faster and better
Including things mankind would be unable to do on.its own.
- Communication brings people together allowing for exchange of info

The spies did not want to enter the land of Israel because they were afraid of dealing with the physical after living in a spiritual experience in the Sinai, they said 'It is a land which swallows up its residents- they will become too involved in the Internet, 4K TVs and the autonomous cars! Forgetting about God! However Gd was not happy with their perspective and made that clear not to forget about him but to remind us about Him in style :) This was done by bringing us to the land of milk, honey and Wifi
Gd made these things so we can make this world a place for Him to live instyle :) . [Sicha Parshas shlach ] The 2 1\2 tribes of Gad, Reuven and Menashe settled outside the land showing that some people are need for exclusively spiritual activities. So each to their own.

Jewish List

There was a list published of sites where people can learn something useful. I decided a Jewish version was long overdue. Feel free to add anything I missed in the comments.

Judaism

Aish.com

Chabad.org

DailyHalacha.com

atorahminute.com

Hebrewbooks.org

Torah.org

Torah Anytime

neirot.com

sefariainorg

Chitas

Chumash

Tanya

Rambam

Chasidus

Theyeshiva.net

Insidechasidus.org

Torahcafe.com

11213.org

Gemara

Dafnotes.com

Tosfosinenglish.com

Dafyomi

Android

Sidur

Tehilim

Chitas

Chayenu

Daf yomi

Sefaria

Hebrewbooks

Mishna

Talmud Quest

Apple

Sidur

Chitas

Mishna

Daf yomi

Learn with someone. If ones knows Alef, teach Alef.

JNet

Chavrusa Match

Partners in Torah

Noahide Laws

7for70

Shemos

Shemos: in this Parsha Paroh demanded Moshe and Aron to stop distracting the people, mind their own business, and give them more work.

5. But the king of Egypt said to them, "Why, Moses and Aaron, do you disturb the people from their work? Go to your own work

(Essentially mind your own business)

6 So, on that day, Pharaoh commanded the taskmasters of the people and their officers, saying,  
7 You shall not continue to give stubble to the people to make the bricks like yesterday and the day before yesterday. Let them go and gather stubble for themselves. 
8 But the number of bricks they have been making yesterday and the day before yesterday you shall impose upon them; you shall not reduce it, for they are lazy. Therefore they cry out, saying, 'Let us go and sacrifice to our God.'
(Basically if they are bored he Will give them something to do)

And so we learn a few lessons.
1. In general to fix oneself before fixing others, but not when lives are at stake.
2. Keep yourself constructively occupied, then you won't have issues. Paroh meant it in the negative which we can learn from the positive. The Kotzker Rebbe said about his chasidim: he doesn't want them not to do anything wrong, he wants them to have no TIME to do anything wrong.

Pesach

Pesach: the Egyptians threw the Jews into the Nile physically and spiritually
with an outlook and  lifestyle contrary to Judaism and normalcy.However immersing in the physical Nile however purifies one from the spiritual effects because the Nile is a kosher mikva. That's what Basya was doing when she pulled out Moshe

Smicha lessons

we learn in smicha, the laws of kashrus "l'bol'oy kach poltoy" - in the manner that it was absorbed, thats the way it'll come out. (for example if non kosher meat was grilled, it is kashered by grilling/fire not water) The same is with terror - just as they don't ask permission to terrorize, we don't ask to defend ourselves.