בְּתּוֹרָה אוֹר, בְּדִבּוּר הַמַּתְחִיל תָּנוּ רַבָּנָן מִצְוַת נֵר חֲנוּכָּה

[In Torah Ohr Maamar Tanu Rabanan Ner Chanukah]

“כִּי אֵין כְּדַאי כָּל הַדִּינִים" צָרִיךְ לְהְיוֹת “כִּי כְּדַאי כָּל הַדִּינִים"

[it is printed: "it is not worth all the judgement" it should say "it is worth all the judgement", remove the 'not']

שָׁם בֵּאוּר לְדִבּוּר הַמַּתְחִיל רָנִּי וְשִׂמְחִי סְעִיף הַמַּתְחִיל וְעַתָּה נָבוֹא

[ibid: Explanation to Rani V'Simchi, paragraph starting V'Ata Navo]

“שֶׁהוּא פְּנִימִית אֲרִיךְ אַנְפִּין" צָרִיךְ לִהְיוֹת “שֶׁהִיא פְּנִימִית אֵין סוֹף"

[it is printed: 'it is the inwardness of Arich Anpin (long face)", it should say "it is the inwardness of Ein-Sof (infinity)]

[In the above note, the Rebbe makes emendations to the Hebrew text of Torah Or that have since been incorporated in all of its editions.]

Text courtesy of Sichos in English, Translation attempt by the podcaster.

"מִלְחֶמֶת הַיְוָנִים הָיְתָה “לְהַשְׁכִּיחָם תּוֹרָתֶךָ וּלְהַעֲבִירָם מֵחוּקֵּי רְצוֹנֶךָ

The campaign of the Greeks was intended “to make [the Jews] forget Your Torah and have them violate the decrees of Your will.”

וּכְמַאֲמָר (בראשית רבה פרשה ט"ז) כִּתְבוּ כו' שֶׁאֵין לָכֶם חֵלֶק בֵּאלֹקֵי יִשְׂרָאֵל

In the words of Bereishis Rabbah, ch. 16[:4], [the Greeks challenged the Jews to] “write… that you have no share in the G‑d of Israel.”

כָּל הַמִּלְחָמָה הָיְתָה נֶגֶד אֱלֹקוּת

Their entire war was directed against G‑dliness.

זאָל מעֶן לעֶרנעֶן תּוֹרָה, זאָל מעֶן מְקַיֵּים זיַין מִצְוֹת הַמִּשְׁפָּטִים וְהָעֵדוֹת

They would have allowed the Jews to study Torah and observe mitzvos — the mishpatim and the eduyos —

רַק שֶׁלֹּא לְהַזְכִּיר שֶׁהִיא תּוֹרַת ה' וְשֶׁהַמִּצְוֹת הֵם חֻקֵּי רְצוֹנוֹ יִתְבָּרֵךְ

so long as they did not mention that the Torah was G‑d’s and that the mitzvos were “the decrees of His will.”

נִיט דעֶרמאָנעֶן אִין תּוֹרָה וּמִצְוֹת דעֶם עִנְיָן פוּן ג-טלִכְקַייט

[Their objective was that the Jews] refrain from associating G‑dliness with the Torah and its mitzvos.

Text and Translation courtesy of Sichos in English

נוֹהֲגִים אֲשֶׁר הַיָּחִיד מְבָרֵךְ - בְּהַלֵּל - תְּחִלָּה וָסוֹף

It is customary when reciting Hallel without a minyan to say the blessing at the beginning and end,

גַּם בְּיָמִים שֶׁאֵין גּוֹמְרִים בָּהֶם אֶת הַהַלֵּל

even on those days when the full Hallel is not recited.

"הַנּוּסַח שֶׁאוֹמְרִים הוּא: יְהַלְלוּךָ ה' אֱלוֹקֵינוּ כָּל מַעֲשֶׂיךָ, בְּהַשְׁמָטַת תֵּיבַת "עַל

[According to Lubavitch custom,] the wording in the concluding blessing [of Hallel] is יהללוך ה' אלוקינו כל מעשיך, without the word על

כָּל הַתְּפִילִּין מַנִיחִים קוֹדֶם מוּסָף

[On Rosh Chodesh,] one should put on all [the pairs of] tefillin before Mussaf,

אֲבָל הַשִּׁעוּרִים לוֹמְדִים אַחַר סִיּוּם כָּל הַתְּפִלָּה

but the [daily] readings should be recited after completing all the morning prayers.

Text and Translation courtesy of Sichos in English