This elemental love is revealed when Jews serve G-d in the manner of a small child; when they feel small and humble in G-d's presence, and obey Him as a small child obeys his parents  - out of a sense of inherent loyalty, even when they fail to understand G-d's reasoning. This, however, does not mean to imply that when Jews serve G-d intellectually and emotionally His intrinsic love for them is not revealed, for a Jew's intellectual and spiritual state is intricately connected to his degree of self-nullification. A Jew realizes the necessity of intellectual toil to understand Torah, and that his emotions must be permeated with enjoyment of Torah and mitzvos. This realization is a direct result of the fact that such enjoyment is G-d's desire. The reason the verse states "Israel is My son, My firstborn" will be understood accordingly: When seeking to indicate G-d's essential love for the Jewish people in and of itself, the metaphor used is that of a very small child, for in that instance the elemental love is felt naturally. When, however, one seeks to convey the essential qualities of the Jewish people, then the term "Israel is My son, My firstborn" is used, for it indicates that the Jews' essentially childlike nature permeates even their intellect and emotions. (From: Wellsprings, Based on the teachings and talks of the Lubavitcher Rebbe Rabbi Menachem M. Schneerson on the weekly Torah Portion Redacted in this format by Rabbi Sholom Wineberg, Based on Likkutei Sichos Vol. XXI, pp. 20-26)

Rabbi Menachem Mendel of Lubavitch, who was orphaned from his mother at the age of three, was raised by his grandfather, Rabbi Schneur Zalman of Liadi. One day, little Menachem Mendel was sitting on his grandfather's lap. The child was pulling on the Rebbe's beard and calling: Zeideh! Zeideh! (`Grandfather! Grandfather!').  "But this isn't the zeideh," protested Rabbi Schneur Zalman, "this is zeideh's beard!" So the child grabbed his grandfather's head: "This is the zeideh," he tried. "Oh no" said Rabbi Schneur Zalman "this is the zeideh's head.  Where is zeideh?" And so it went. The child pointed in turn to his zeideh's eyes, hands, body.  "But where is zeideh?" Rabbi Schneur Zalman kept insisting. Suddenly, the child was off his grandfather's lap and behind the door. From his hiding place, little Mendel cried out: ZEI--DEH!! "What is it?" called the Rebbe, turning towards the child.  "Aha," exclaimed the grandson, "there is the zeideh! "(From: Once Upon a Chassid by Yanki Tauber)

Having concluded our discussion of the two basic categories of loshon hora ( derogatory or harmful information), it is important to note several rules that apply equally to both: Loshon hora is not limited to speech. Included in this prohibition is communication of derogatory or harmful information through any means. Therefore, writing loshon hora, or using code, sign or body language (e.g. a cynical smile or rolling eyes upward in exasperation) that communicates something negative or harmful is forbidden. To show others a letter or article that would reflect badly on its author is forbidden, as is revealing the identity of the author of a work that is known to be of poor quality. It is also forbidden to show photographs of people which they would find embarrassing..(From: Chafetz Chaim: A Lesson a Day by Rabbi Shimon Finkelman and Rabbi Yitzchak Berkowitz)

"Moses returned to G-d and said: 'Lord! Why have You mistreated this people.. Since I came to Pharaoh to speak in Your Name, he made things worse for this people, and You have not saved this people at all!'" (5:22-23) Moses was a faithful shepherd. When he saw the suffering of Israel and the pain inflicted upon them by the galut, he ventured to cry out on their behalf with the daring argument, "Why have You mistreated this people." Moses did not doubt the Divine justice and knew very well that one is not to question G-d's ways.  Nonetheless, he did not refrain from crying out and praying for an end to the harsh galut and an immediate redemption. To be sure, G-d responded by saying: "Alas for those who are gone and whose likes are no more to be found. I have good reason to lament the passing of the patriarchs.. who did not question My dealings with them, while you say 'Why have you mistreated this people'!" Yet G-d had this plaint of Moses recorded in the Torah which in all its contents offers everlasting instructions to every Jew of all times. There is then a lesson for all of us to learn from this conduct of Moses, as follows: When noting the persistence of the galut, we are not to resign ourselves to this situation. We are not to simply accept the galut by saying "thus is the will of G-d." The harshness of the galut is indeed a sign that the redemption is near, yet it is still bitter and painful. Thus even while reaffirming our absolute faith in the principle that "The ways of G-d are just," we are also to express our anguish with the prayerful outcry "Ad Masai - How much longer?" and ask for the immediate coming of Moshiach. (From: Insights to Geula, Chabad in Cyberspace)

-The Rebbe