1 [1.] Further to the exchange between King Achaz and the Prophet Yeshayahu:2 Achaz did away with the innate sanctity of the Torah’s letters and their vowel signs and their [mystical] combinations.3 Knowing the Torah is not merely knowing about its letters but far, far higher than that.

Yeshayahu began by teaching children, whose number increased with time – just as initially, “Avraham was one man alone,”4 and from him proceeded a great number of people. So too today, one should start with one individual – but that endeavor must be utterly earnest.5

[2.] In the course of a teaching of the Alter Rebbe6on the verse, “And you shall love the L‑rd your G‑d,”7 he said that loving a fellow Jew is a means of attaining a love of G‑d. It was on this teaching of his father’s that the Mitteler Rebbe commented: Ahavas Yisrael was wedged firmly in his chassidim all the way through to their littlest fingernail.”

[3.] The fact that we have Chassidus is a rich privilege – but it carries with it a serious responsibility, especially for baalei avodah.8

[4.] The Prophet Yonah was the son of Amitai, a child of Truth.9 True, he was a disciple of the Prophet Elisha, but the spirit of prophecy came to him by his presence at Simchas Beis HaShoeivah, the Celebration of the Water-Drawing in the Beis HaMikdash. This was “the celebration from which they would draw holy inspiration,”10and there Yonah danced with exceptional joy.11

[5.] Before [an unidentified person who had evidently been mentioned in a context that was never recorded in writing],12there is a “Yehoash-Tanach.”13It has its own Anochi14 and is its own Torah.

Although that brief statement was expressed here as a mere hint, it is a secret shared by 17 million Jews around the world.

[6.] Why were these concepts15 revealed only later, by people in later generations? That question is not for us to meddle in: it’s in G‑d’s sphere of command.

[7.] One can’t call on someone else to live with self-sacrifice.16 One can expect that of oneself, one’s children and one’s wife.

[8.] King Achaz’s primary goal in seizing synagogues was not simply that people should not study, but that their study of the Torah should not lead to its observance.17

[9.] Just as one studies [Talmudic passages from which are derived laws of practical, mundane application such as] Shnayim Ochazin or HaShutafim SheChalku or Chezkas HaBatim, so too should one seek out subjects in one’s study [of Chassidus] that can be applied in the practical here and now.18