בְּבִרְכַּת בּוֹרֵא נְפָשׁוֹת אוֹמְרִים עַל כֹּל מַה שֶׁבָּרָאתָ - הַכָּ"ף בְּחוֹלָם וְלֹא בְקָמַץ.

In the blessing borei nefashos,1 in the phrase al kol mah shebarasa, the letter kaf should be vocalized with a cholam, not a kamatz.2

גּוֹדֶל הַתְּשׁוּקָה לְהִתְקַשְׁרוּת, יָכוֹל לְהַשְׂבִּיעַ רַק כַּאֲשֶׁר יִלְמוֹד מַאֲמָרֵי הַחֲסִידוּת שֶׁאוֹמֵר הָרַב וְכוֹתֵב, כִּי בִּרְאִיַּת פָּנִים בִּלְבָד לָא סָגֵי.

[A chassid’s] great thirst to be bound with his Rebbe3 can be satisfied only by studying the maamarim that the Rebbe delivers and writes, for merely seeing his face is not enough.4

Probing Beneath the Surface

The Sages interpret the first word of the Ten Commandments,Anochi (“I”), as an acronym for an Aramaic phrase whose plain meaning is spelled out by Rashi:5 “I Myself wrote and gave [the Torah].” The teachings of Chassidus give an additional interpretation:6 “I wrote down and gave over Myself [in the Torah].” That is, G‑d invested His very Essence in the Torah. Similarly, since “the righteous resemble their Creator,”7 every Rebbe invests himself in his teachings. Thus, binding with these teachings is binding with that Rebbe.8