In the Rambam’s introduction to Shemonah Perakim, he writes that one can quote from another person’s work without giving credit if such practice will benefit the reader. He permitted this practice even if the author did not state that he was quoting another author’s work. [The Rambam, known as Moses ben Maimon (1138–1204), referred to by the acronym Maimonides, was a Sephardic Jew. He is universally acknowledged as a brilliant scholar, philosopher, and legal codifier.]

I have occasionally omitted to name a particular concept’s source. We often find that great Torah personalities have requested that their thoughts be published anonymously if this would afford greater benefit to readers, and documenting ‘so-and-so said’ is tedious and may distract the reader.

For these reasons, I have sometimes used phrases like, “as stated in Seforim (authentic Torah literature).”

In the classic Chassidic text the Tanya, the Alter Rebbe (the first Lubavitch Rebbe) explains in his forward how everyone understands Torah concepts according to their own unique intellect:

“Even in the case of the laws governing things prohibited and permitted, which have been revealed to us and our children, we find and witness differences of opinion between Tanaim and Amoraim from one extreme to the other. It is stated, “Each of these opinions are the words of the living G-d. (Talmud Evuvin 13b)” The plural (the Hebrew expression) is used as a reference to the source of life for the souls of Israel, which are generally divided into three categories—right, left, and center, namely, kindness (chesed), might (gevurah), and so on, so that the souls, whose root originates in the category of kindness, are likewise inclined towards kindness in the leniency of their decisions, and so forth, as is known. All the more so in the case of those things which are generally hidden from us, these being the awe and love that are in the mind and heart of each and everyone according to his capacity, i.e., according to his heart’s estimation, as explained in the holy Zohar…”

I have done my best to keep my thoughts in line with what I believe to be Torah concepts and requirements. However, I openly acknowledge that my conclusions have been and will be influenced by those factors as identified above by Alter Rebbe (the first Lubavitch Rebbe).

When translations have been required from the original language, such as Hebrew, Yiddish, or Aramaic, or quoting an already translated piece, as much as I have attempted to be faithful to the particular words, when there is a choice between accuracy or understanding, I have chosen understanding over the literal as is in keeping with the advice of my Rebbe (Jewish spiritual leader), Rabbi Menachem Mendel Schneerson, of blessed memory.

Sadly, the Jewish nation is challenged by massive assimilation among our people. I firmly believe that one of the primary reasons is that the beauty of the Torah and its eternal truths have become inaccessible to many of our people. Every healthy person wants to form meaningful and lasting relationships with others. When the Wisdom of the Torah can be presented to our Jewish brothers and sisters in an understandable and practical way, I believe it will help them establish healthy relationships with others and inspire them to continue to seek additional advice from the Torah (the Jewish Bible and its commentaries). And, most importantly, come closer to their heritage and the living G-d.

The Torah (the Jewish Bible and its commentaries) is eternal and available to everyone seeking its Wisdom. And for the person who seeks Torah Wisdom, their life is immeasurably upgraded in every way.