Pesach Sheni, however - the service of the penitent - can transform evil into holiness; leavened products are thus permitted to exist, for they can be transformed into good. Furthermore, the holiday lasts but one day, for the service of the penitent transcends limitation and division, and this is symbolized by the indivisible "one day" - a level that transcends division and orderly progression. In practical terms, Pesach Sheni teaches us: a) that it is never too late - even an individual whose spiritual impurity resulted from a conscious desire to exist in that state can still rectify his error; b) that "one day" suffices, or as the Zohar writes: repentance can be accomplished in an instant. (From: Wellsprings, Based on Likkutei Sichos Vol. XVIII pp. 118-122.)

"Make for yourself two silver trumpets - make them hammered out." (10:2) QUESTION: Why were the trumpets, the cheruvim on top of the Ark (Shemot 25:18), and the menorah (Shemot 25:31) all made "mikshah" - hammered out of one piece? ANSWER: The word "mikshah" stems from the word "kashah" - "difficult." Hammering something out from one piece is quite difficult and laborious. The cheruvim were images of children (see Shemot 25:18, Rashi). The menorah represents Torah and mitzvot, as stated: "For a mitzvah is a lamp and Torah is light" (Proverbs 6:23). The trumpets were used to gather together and unite Klal Yisrael. Raising children successfully, progressing in Torah and mitzvot, and uniting Klal Yisrael are all not easy tasks. On the contrary each one is "kashah" - "very difficult" - and each requires "mikshah" - "hammering" - much laborious effort. (From: Vedibarta Bam by Rabbi Moshe Bogomilsky)

The prohibition, "Do not accept a false report" teaches us that loshon hora should not be listened to and must not be accepted. However, when the information being conveyed is important to know for constructive reasons, it merits one's attention and may be listened to. Just as relating negative information l'toeles, for a constructive purpose, is not considered speaking loshon hora, so too is listening for a constructive purpose considered responsible and proper. Information that one may listen to includes anything that might help to prevent or correct undue harm to any individual, be it the listener, the speaker, the person spoken about, or another party. It would also include information that could help prevent or correct damage that is physical, financial, emotional or spiritual. It is correct to listen to a person's claim against someone else if one thinks that he can be of help in rectifying the situation, or if the listener or someone else might be vulnerable to similar treatment by the person being spoken about. It is permissible to listen to information about a person with whom one is planning to collaborate in a joint venture, if the information is pertinent to that relationship. In all of the above instances, the information is being listened to for a constructive purpose, and hence is not considered loshon hora. (From: Chafetz Chaim A Lesson a Day)

"I am in the midst of the people, 600,000 men on foot..." (11:21) This verse intimates the mystical principle that there is a spark or part of Moses in every one of his people ("I am in the midst of the people..."). Moses, therefore, was connected with every Jew, and this enabled him to be the "faithful shepherd" of Israel and its redeemer from Egypt. The same applies to Moshiach. Rabbi Israel Baal Shem Tov teaches that within every Jew there is a spark of the soul of Moshiach. This spark constitutes the very core of everyone's soul which each one is to unveil and release to govern his life. Each one will thus redeem himself and this will bring about the national redemption for all of Israel. Moshiach, too, therefore, is connected with the entire nation of Israel, with every single Jew, and that is why he is able to redeem all the Jewish people. (From: Insights to Geula, Chabad in Cyberspace)

To do righteousness and justice is more choice to Hashem than sacrifice.

The Alter Rebbe explains (in Tanya chapter 3) that the three faculties of intellect, Chochma-Bina-Da'at, and the seven emotive powers, evolve from the ten supernal Sefirot. All this applies to Nefesh, Ruach, and Neshama (three aspects of the soul) which are enclothed within the body of man. However, Mesirat Nefesh, the readiness for self-sacrifice for G-d (that a Jew neither desires nor is capable of being - G-d forbid - separated from G-dhood (1) comes from the Essence of the En Sof (the Infinite One, may He be blessed) which transcends the Sefirot, the first of which is the Sefira of Chochma. (2) (From Rebbe's Hayom Yom Sivan 21).

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