PARACHAT LEH LEHA (3) - HITAT DU JOUR 09 HESHVAN 5787 - 20 Octobre 2026

Hello to one and all. Welcome to our daily study session. Today is Tuesday, the day of the Parsha. It is the 9th of Cheshvan, 5785.

And I am infinitely happy to be with you to share this moment. We learn in the Parsha that G-d promised Israel to the children of Abraham Avinu. Am Yisrael. Since then, every Jew feels a deep bond with Israel and desires to be there.

A Chassid once went to find the Tzemach Tzedek and confided his strong desire to move to Eretz Yisrael. The Tzemach Tzedek replied: "Eretz Yisrael does not lack a Jew, but you lack Eretz Yisrael.""Make here Eretz Yisrael." Yet for the Chassid, even by striving to make his place of residence holier, he still wasn't finding what he was looking for. Therefore, how did the Tzemach Tzedek's answer help him? The Rebbe explains that when Moshiach comes, the holiness of Israel will spread throughout the entire world.

Part of our mission in exile consists of preparing the world for that. When we transform our environment by introducing divinity, Elokut, we are preparing it for the coming of Moshiach. While other regions of the world will only fully become Eretz Yisrael at the final redemption, studying Torah and performing mitzvot where we are infuses them with that holiness right now. Thus, by accomplishing the spiritual work, the Avoda, the Chassid began to truly live, at least on a spiritual level, in Eretz Yisrael.

Today, in Eretz Yisrael, when one lives there, there is also the work of transforming that land into a holy land, by ensuring that every Jew who lives in Eretz Yisrael can study Torah, perform mitzvot, put on tefillin, and live in holiness; it is also a way of transforming Eretz Yisrael into a holy and pure land. Spirit. Here, we see how Abraham's nephew, Lot, enriched himself considerably by accompanying Abraham to the point of possessing immense herds and many tents. Between Abraham's livestock and Lot's, the region's pastures were no longer sufficient to feed everything.

So, Abraham's shepherds took care to graze the animals only on land that was free of any owner. On the other hand, Lot's shepherds led them into the fields of others. They believed that the land already belonged to Abraham and that, in the absence of other heirs, it would revert to Lot. Abraham's shepherds firmly opposed them.

They reminded them that grazing animals in the fields of others was theft. The Torah specifies that Lot's shepherds were making a fundamental mistake. The land did not yet belong to Abraham. And not wanting to be in conflict with his nephew, Abraham proposed that he settle a little further away so that each would have their own space, while promising to remain close to provide the assistance he needed.

Lot noticed that Sodom and Gomorrah had water in abundance and that the vegetation there was magnificent. Magnificent like the Garden of Eden or the land of Egypt. He also noticed that the inhabitants lived a life contrary to modesty, which did not displease him. Lot therefore chose to settle there, to move away from the path in which Abraham served Hashem.

The inhabitants of this region were quite malicious and committed sins deliberately to irritate Hashem. But it did not bother Lot to live among them. After Lot's departure, Hashem spoke to Abraham again to renew the promise that the land would belong to his descendants. He asked him to look at the land in all directions.

Abraham continued his journey through Israel to Hebron where he built an altar to express his gratitude to Hashem. Today, we read Psalms 49 and 54, and in today's Psalm there is a verse that says this: "Akevai," which means "the sins of my heels" surround me. King David affirmed that he did not fear failing in the great mitzvot that are explicit in the Torah, but that he was worried about not fulfilling the small mitzvot with all the necessary rigor. The Rebbe teaches that this also concerns our Chassidic customs, that is to say the minhagim like studying the Chitas every day.

For example, in every situation, manifest Ahavat Yisrael towards an unknown Jew. We must show the same vigilance towards all our mitzvot, the great as well as the small . Tanya, chapter 4. Although the Torah emanates from the world of Atzilut—it is a world of purity, of extraordinary holiness—it descends into a world where good is intertwined with evil.

By striving to understand in depth the reasons for the Halachot, a Jew frees the Torah from its exile within the shell of the Kelipa of the world. For us to be able to grasp it, the Torah had to put on the garments of the materiality of Gashmiut, what is called Kelipat Nogah. That is why the Torah finds itself as if in exile in the material world. The Raaya Mehemna explains that the difficulties in understanding and the questions about the Torah are part of this Kelipa.

When we work to understand the Torah and dispel its difficulties, we remove the Kelipa and make the divine Kedusha shine. It is by understanding it correctly that we bring it out of its obscurity, out of its exile. Aum Yom. Today is the 10th of Tevet.

When the Rebbe Rashab, Rabbi Shalom DovBer, was 4 or 5 years old, he went to his grandfather, the Tzemach Tzedek, on the Shabbat of Parashat Vayera. In tears, he asked why Hashem had revealed Himself to Abraham Avinu, our father, and not to us. The Rebbe replied that when a Tzaddik of 99 years decides to perform his circumcision, his Brit Milah, he deserves for Hashem to reveal Himself to him. This story, passed down by the Rebbe Rayatz, was recorded in the Rebbe’s Reshimot, which he explained many times.

The lesson drawn is that even young children can feel the deep desire to see Hashem and be affected to the point of tears. This spiritual bond with divinity, with Judaism, with Hakadosh Baruch Hu, is what they. May Hashem ensure that we can always feel this bond with Hakadosh Baruch Hu. Amen.

Today. Today, we are studying the case of a person who causes a death inadvertently. The Perek details the laws determining when an individual must flee to a city of refuge, the Miklat. For a Cohen, the top of the Mizbeach also serves as a place of protection.

Chapter 6 here distinguishes three categories of involuntary manslaughter. The genuine error, meaning the person who was totally unaware that their action could kill. They must reside in the Miklat. The unforeseeable event is a rare act committed in a place that is ordinarily deserted.

The perpetrator does not need to go to the Miklat, and the blood avenger, the Goel HaDam, has no right to kill them. And finally, negligence. The act is not considered an accident. The Miklat will not protect the perpetrator, and they will not be safe there.

And finally, in chapter 7, the Rambam explains that two Torah scholars , Talmidei Chachamim, accompany the fugitive to the Miklat in order to reason with the Goel HaDam and convince him not to kill. May we always know. Only positive things and beautiful things in Am Yisrael. This is the Hit of the Day; I invite you to share it with as many people as possible and send us dedications at +33 6 21 37 24 52 via WhatsApp.

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