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Parshas Ki Sisa - Revi'i with Rashi

In yesterday’s Chumash, Moshe Rabbeinu asked that Hashem should only dwell between the Yidden. Hashem told Moshe He would do that.

Moshe saw that it was an Eis Ratzon, a special time when Hashem is accepting tefillos! So he asked Hashem for one more thing: He asked if he could see the kavod of Hashem.

Hashem accepted this request too! Hashem told Moshe that He would show him a special secret, the Yud-Gimmel Midos HoRachamim, so Moshe would know how to daven using them. Moshe will then be able to teach them to the Yidden. When the Yidden will daven and say the Yud-Gimmel Midos, Hashem will give them what they need even if they don’t completely deserve it!

Hashem told Moshe to stand near a certain rock on the mountain, and Hashem would pass in front of him and teach him how to say the Yud-Gimmel Midos. Hashem appeared to Moshe in the form of someone wearing Tallis and Tefillin and saying the Yud-Gimmel Midos HoRachamim. But Moshe could only see Hashem’s “back,” the knot of Hashem’s head Tefillin. Moshe wasn’t able to look directly at the “face” of Hashem.



77 - 78

Kapitel Ayin-Ches reviews all of the Nissim that Hashem did for the Yidden, starting from Yetzias Mitzrayim, until He made Dovid Hamelech the king over the Yidden! (There is a beautiful Chassidishe niggun on the words in the kapitel which say that Hashem chose Dovid Hamelech as the king. The words were added to a Niggun Simcha in the year 5739 in honor of the Rebbe’s birthday. Vayivchar Bedovid)

One of the pesukim in this kapitel is “Vayikatz Keyashen Hashem” — Dovid Hamelech asks Hashem to wake up!

What does this mean? Does Hashem sleep?!

Chassidus explains (in the Bar Mitzvah maamar) that during Golus, the chayus that the world feels is like the chayus a person feels when he is sleeping. When someone is asleep, the neshama goes up to Shomayim and the person can only have dreams, and not think about things that make sense. The world doesn’t feel most of the chayus of Hashem, it only feels the little bit of chayus, like enough to make a person dream.

So we ask Hashem to bring Moshiach, when everyone can see and feel the chayus of Hashem in the world like a person who is awake! We want Hashem’s chayus to be revealed and strong. When we learn Torah and do mitzvos, we make this happen and bring the Geulah closer!



Likutei Amarim Perek Chof-Tes

We say at the end of Shemoneh Erei, “Venafshi K’afar Lakol Tihiyeh, Psach Libi Besorasecha” — “my neshama should be like dust to everyone, open my heart to Your Torah.” In order for a Yid’s heart to be open to serving Hashem, it has to feel humble inside. There are things a person can think to make himself feel humble. We learned earlier that a person should remind himself that he is not a tzadik, and the Yetzer Hara is still there in its full koach.

One thing we can think about is what the Zohar says about dreams: Strange dreams come because a person is busy with narishkeit during the day. The malach in charge of dreams thinks that’s funny, and he sends him even more narishe dreams.

When a person realizes how silly his dreams are, he will see for himself that he thinks about narishkeit during the day, and he shouldn’t be so proud of himself.

There are also other things brought in seforim which a person can think about to make him feel humble. (For example, in today’s Hayom Yom, we learn that if a person isn’t thinking Torah when he walks in the street, he is really no different than an animal.)

In addition to these thoughts, a person should also speak to his Yetzer Hara in his mind with strong words. He should call it all the names that the Chachomim use for the Yetzer Hara, telling it to leave him alone!

He calls it, “Ra, Rasha, Meshukatz, Metuav, Menuval!”

The Yetzer Hara’s chutzpa is only there because Hashem gave it permission to challenge a person. When we use these eitzos, Hashem takes away the koach of the Yetzer Hara.

The Alter Rebbe explains a story in the Torah that shows us this idea:

When the Meraglim came back from Eretz Yisroel, they cried that it was too hard for them to fight with the nations that were in Eretz Yisroel. All of the Yidden got Timtum — they were thinking so much about how they felt, and how they would be scared, they didn’t think about Hashem and the shlichus they were given!

So Hashem told Moshe to scream at them, and tell them that they’re not going into Eretz Yisroel.

Right away, they said that they were ready to go!

Why did the Yidden change their minds? Moshe Rabbeinu didn’t show them any nissim!

Really, there WAS no problem with going into Eretz Yisroel. Their neshama really knew that this was the right thing to do, and that they would be able to do it. When they heard the strong words of Moshe Rabbeinu, their Timtum went away. Right away they were able to feel how their neshama REALLY felt — that they wanted to go into Eretz Yisroel so much!

Similarly, when the Yetzer Hara comes to a Yid and throws in doubts in Emunah or bothers a Yid from living like a Yid, we will know that it’s not really who we are! It’s just from the Yetzer Hara. By following these directions in Torah, we can take away the koach the Yetzer Hara is given to bother us, and our neshama will be able to shine!



Tes-Vov Adar Alef

We don’t say Tachanun, also on Shushan Purim Katan!

Chabad Minhagim: Before we make a Hamotzi, we scratch the bread with the knife, but are careful not to cut the bread. We say “Savri Maranan” before the bracha, even if we’re making Kiddush on Challah.

The Navi Chabakuk says that when Moshiach comes, rocks and wood will talk! Now, they don’t say anything. You can step on them, and they are quiet.

But there will come a time when the wood and stones will have a complaint, if a person stepped on them without saying or thinking words of Torah! The ground is waiting for thousands of years, and being stepped on by animals and people. It is waiting for a Yid or two to pass by and say words of Torah! And if he doesn’t, the ground is very upset! It will say to the person, “You are also like an animal!”

Once, the Alter Rebbe went for a walk with the Tzemach Tzedek, outside of Liozhna. He told the Tzemach Tzedek a story:

The Baal Shem Tov once was with his talmidim in the field. He told them to stand in a circle, and each of them should put their hands on the shoulders of the ones standing next to them. When the circle was complete, they suddenly saw many Yidden davening with their talleisim.

The Baal Shem Tov told his students, “These are from the tefillos that were davened here over 300 years ago.” He added that it’s not the actual tefillos, since the tefillos went up to Hashem. It is just a reshima, a mark that is left over from something in kedusha.

The Frierdiker Rebbe said this story in a sicha, and he added: If we would know what we accomplish, and the reshima we leave, from saying a posuk of Chumash or Tehillim wherever we are, we would be totally different, and we wouldn’t go around without Torah.

(Story from Sefer Hasichos Tof-Reish-Tzadik-Vov p. 151)



Shiur #173 - Mitzvas Asei #91

We already learned the mitzvos of not LEAVING OVER any meat from a korban past the time we are supposed to eat it, and NOT EATING IT after that time. Today we learn another mitzvah about that kind of meat:

(Mitzvas Asei #91) If any meat was left over from a korban after the time we have to eat it, we need to burn it! Burning meat from a korban that was Pigul (where the kohen planned to eat it at the wrong time) is also part of this mitzvah.

We learn this mitzvah from a posuk in Parshas Tzav: וְהַנּוֹתָר מִבְּשַׂר הַזָּבַח בַּיּוֹם הַשְּׁלִישִׁי בָּאֵשׁ יִשָּׂרֵף

The details of this mitzvah are explained in Mesechta Pesachim and in the end of Mesechta Temurah.



Hilchos Pesulei HaMukdashin

In today’s Rambam, we learn about kavanos that can make a Korban not good.

Perek Yud-Daled: For a kavana to make a korban not good, there are certain conditions: It only goes by the thought of the kohen who is bringing the korban, not the person who the korban is brought for. The kohen needs to be someone who is fit to do the avodah, the korban has to be fit to be brought as a korban, and the place where the korban is brought has to be fit as well.

Perek Tes-Vov: If the kohen had a thought that he is bringing a different korban (like if he thought he was bringing an Olah when he was bringing a Shelamim), the korban is still kosher to bring on the Mizbeiach, but the owners have to bring a new korban. But for a Korban Chatas and a Korban Pesach, these kinds of thoughts would actually make it posul, and it can’t even be brought on the Mizbeiach.

Perek Tes-Zayin: If the kohen thinks that he is going to bring it at the wrong time, it is called pigul. But that’s only if he did not mix in any other thought that makes it posul at the same time, like thinking that it’s a different korban or that he will eat it in a different place. (There are different halachos for a korban that is posul or a korban that is pigul.)



Hilchos Pesulei HaMukdashin - Perek Tes

Today we learn what to do if our birds for korbanos fly away, or fly to a different group of birds. Do we need to bring new korbanos?



Doing Yourself a Favor

One time the Rebbe Rashab told his son, the Frierdiker Rebbe, to travel to a place and help a certain businessman there.

When the Frierdiker Rebbe came back, he told his father what had happened. “I did everything you told me to do. I did the favor for the businessman in the best possible way.”

The Rebbe Rashab answered, “You are making a mistake. You did the favor to yourself, not to that person! For that person, Hashem did him a favor, by sending a shliach to help him. But what you did helped yourself much more.

“Like the Medrash says, ‘Yoser MiMah SheBaal HaBayis Oseh Im Ha’Oni, Ha’Oni Oseh Im Baal HaBayis.’ ‘More than the rich person does for the poor person (by giving him tzedakah), the poor person is doing for the rich person (by giving him the chance to do a mitzvah)’.”

See Igros Kodesh of the Frierdiker Rebbe, vol. 4 p. 46


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Uva Letzion part 1

After Ashrei and Kapitel Chof, we say Uva Letzion, which is called in the Gemara, “Kedusha Desidra,” “kedusha of the day’s seder.” It has the words “Kadosh, Kadosh, Kadosh,” which we also say in Birchos Kriyas Shema and Kedusha in Shemoneh Esrei.

There are some pesukim in Yeshaya that introduce the section of kedusha, and there are other pesukim and tefillos which follow the kedusha.



Fleishige Keilim

If I have a pareve food that was cooked in a fleishige pot, do I become fleishig?

According to halacha, as long as there was no meat or grease from meat in the pot, even if the pot wasn’t so clean, the food won’t make you fleishig. It is fine to have milchigs right after eating from that pot.

See Kitzur Shulchan Aruch siman 46, se’if yud

לעילוי נשמת הרה״ח ר׳ דניאל יצחק ע״ה בן ר׳ אפרים שי׳ מאסקאוויץ
שליח כ"ק אדמו"ר נשיא דורנו למדינת אילינוי



Big Beis Hamikdash and Little Beis Hamikdash

The Rebbe Rashab would sometimes take a walk with his son, the Frierdiker Rebbe. Once, on one of these walks, the Rebbe Rashab explained how the small Beis Hamikdash inside of each of us works.

The Rebbe Rashab said that when Hashem told the Yidden, “Veshochanti Besocham,” “I will live among you,” a small Beis Hamikdash came into the heart of every Yid — from then until the time of Moshiach. When a Yid would come to the Beis Hamikdash, it would make the Shechinah in his small Beis Hamikdash shine, just like in the big Beis Hamikdash!

The Rebbe Rashab explained (at length) how this happens in a similar way when a chossid goes to the Rebbe for Yechidus. By going to the Rebbe, it makes the Shechinah shine inside of the little Beis Hamikdash of the chossid!

See Sefer Hasichos 5699, p. 297

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