English translation — פנחס - י"ב-י"ג תמוז

A.

The days of redemption, 12-13 Tammuz of the year 5687,

when the Rebbe, the father-in-law, was freed from imprisonment,

fell on Tuesday and Wednesday of Parshat Pinchas.

So too regarding his birthday – 12 Tammuz 5600¹

– says the Rebbe²,

that "at the time when one reads in the Torah the portion of Pinchas³

I was ..

born ..

and the vast majority of the events that happened with me and around me ..

are hinted at, hidden and revealed, in the portion of Pinchas."

4.

5.

that his redemption and his service and his affairs in general have a close connection with the matters of Pinchas,

after whose name the parshah is called; and as it is also hinted in this,

that the

(second)

name of the Baal HaGeulah – “Yitzchak” – has the gematria of “Pinchas”<sup>4</sup>,

as it is stated in the Zohar<sup>5</sup>.

That which

(the two)

names have the same number is a proof of an

(inner)

connection

(and similarity)

between them<sup>6</sup>,

and especially when the gematria is brought in Torah.

Also one sees the connection to the

(first)

name of the Baal HaGeulah – Yosef – for Pinchas is of the seed of Yosef,

as the verse<sup>7</sup>

emphasizes “And Elazar the son of Aharon took for himself from the daughters of Putiel

(“from the seed of Yosef who subdued his inclination”<sup>8</sup>)

for him as a wife, and she bore to him Pinchas.”

And from that which specifically the

(second)

name Yitzchak of the Baal HaGeulah is openly connected to Pinchas – Pinchas in gematria Yitzchak – but the

(first)

name Yosef is a connection in concealment,

because in the name Pinchas this is not hinted,

one must say,

that the connection of the Baal HaGeulah with Pinchas is in the avodah which is related to the name "Yitzchak"; but the point which is connected with the name "Yosef" is

(more)

in concealment,

as follows.

B.

The connection simply and "openly"⁹

of the avodah of the Baal HaGeulah with Pinchas,

is in this¹⁰,

that the point of the deed of Pinchas is the deed of zealotry,

in his being zealous with My zeal¹¹,

and the deed of zealotry of Pinchas,

which is from the side of the halachah of "one who cohabits with a gentile woman, zealots strike him"¹²,

is not a halachah and law in Shulchan Aruch¹³

that one must do so,

because a zealot "if he comes to ask

(is)

we do not instruct him"¹⁴.

Moreover: not only "we do not instruct him to do so",

but this is

(according to several Rishonim¹⁵)

even not a directive and command from the Torah to the zealot,

And similarly was also the conduct of the Baal HaGeulah¹⁶,

in his zealously zealing My zeal.

His mesiras nefesh for upholding the Torah and strengthening Judaism in that country,

which brought about imprisonment,

was such a manner of mesiras nefesh that regarding it there was no obligation according to law,

"we do not instruct thus",

a matter of "the authority is in his hand".

As we find in halacha that mesiras nefesh not for the three things for which one should be killed and not transgress,

but for other negative commandments,

positive commandments and the like,

is not an obligation and command,

but "the authority is in his hand".

but "the authority is in his hand"¹⁷.

3.

One can ask: the above comparison applies primarily to

(end)

Parshas Balak,

where there is told about the service of Pinchas,

the act of his zealotry

(most?

h)

years that the birthday and days of redemption of 12-13 Tammuz occur in the week¹⁸

of Parshas Balak¹⁹]

– what is however the connection

(also)

to the matters of Pinchas as they stand in Parshas Pinchas?

One will understand this with the introduction of what in the Yerushalmi²⁰

is explained that the act of Pinchas was "not with the consent of the Sages,"

and that "they sought to excommunicate him²¹

were it not that the Holy Spirit alighted upon him and said 'And it shall be for him and for his seed after him a covenant of eternal priesthood'²²

etc.";

What from this is more understandable the greatness of his act of zealotry – because before it was "the holy spirit alighted upon him" he indeed knew<sup>23</sup>

that this is "not with the consent of the sages",

which means that according to

(the opinion of the sages of the)

Torah his conduct had no place<sup>24</sup>,

it turns out that his zealotry was a matter of mesiras nefesh,

not only a mesiras nefesh in body<sup>25</sup>,

but also a mesiras nefesh on the part of the soul<sup>26</sup>,

since it is a conduct not with the consent of the sages of the Torah until that "they sought <b>to excommunicate him</b>" –

And nevertheless,

at the time he saw that it was a situation and condition of "and Israel dwelt <b>in Shittim</b>"<sup>27</sup>

(A person does not commit a transgression unless)

a spirit of foolishness enters him"<sup>28</sup>,

and a plague broke out among Jews<sup>29</sup>

– what was considered he came with his mesiras ha-guf ve-ha-nefesh both together,

if only he could effect the "He turned away My wrath from the children of Israel"!

4.

Such a conduct of "he was zealous with My zeal" in a manner of self-sacrifice is from the essence of the soul of a Jew,

which is

(in its root)

higher than Torah³⁰,

and consequently the one who gives his life is also higher than the measure and limitation of Torah³¹.

And therefore the reward for this was also: "And it shall be for him and for his seed after him the covenant of an everlasting priesthood",

which is higher than the measure of Torah.

For according to Torah, priesthood is a matter that comes to children as an inheritance from the father,

and since Pinchas himself was not yet a priest³²,

it could consequently not come "to his seed after him etc."

But since "he was zealous for his God"²²,

his zeal was "for his God" as this is higher than the measure of Torah,

therefore the Almighty gave him priesthood "for him and for his seed after him"

(although according to the rules that the Almighty said in the Torah – this has no place).

Based on this it is understood,

that specifically in the portion of Pinchas,

where the Almighty said "And it shall be for him and for his seed after him the covenant of an everlasting priesthood, because he was zealous for his God and made atonement for the children of Israel",

was revealed the manner of the zeal of Pinchas

(– through self-sacrifice in his body and in his soul),

that regardless that below it was not with the consent of the sages of the Torah and "they sought to excommunicate him" – this was however the true will of the Most High,

which is higher than Torah.

5.

This is also found by the Baal HaMaser VeHaGeulah: Not only was his work in disseminating Torah and strengthening Judaism with a movement of self-sacrifice in his very body, also regarding such matters that according to Torah one is not obligated to sacrifice oneself for them,

and as above that "we do not instruct him";

Rather, it was also in a manner that several of the great ones and sages of Israel at that time did not understand such a conduct and consequently did not agree,

conducted themselves differently³³

– similar to the above as by Pinchas

(a mesirus nefesh at every step and which also included another Jew,

as will be explained below)

And particularly after it was in such a manner,

which endangered also his entire holy work,

as discussed above³⁴,

that the main decree for which they arrested him was because of his devoting himself to the education of the young children of Israel.

D.

E.

That together with the mesiras nefesh in his body literally, he also stood in mesiras nefesh in his soul,

spiritually,

endangering also his entire work,

this was because,

that since the situation in that country affected the very existence of Jews and Judaism, that the candle of Israel should not be extinguished G-d forbid,

he did not consider any calculations or any limitations in his mesiras nefesh for Jews.

And also in our matter,

as in the incident of Pinchas,

it was later,

after the redemption from imprisonment,

revealed before the eyes of all³⁵

that this was "who was zealous for his God and atoned for the children of Israel,"

that this is the true service which is necessary in such a situation,

and also below, openly, they agreed upon the service³⁶.

that the matter of "zealots may strike him" from the incident of Pinchas remained a law "and we do not instruct him [to do so],"

but regarding the manner of service of the Rebbe,

the redemption itself was a clear instruction from Above that this is the correct service,

and we instruct accordingly,

And as one saw in practice that the master of the redemption "taught" it and also instructed others to "teach" thus.

Specifically <b>the </b>manner of service held back the flame of Judaism of the Jews in that land – by them and by "his seed after him <b>the covenant </b>of the priesthood³⁷

world"],

6.

Based on this, one will also understand the connection of Pinchas to Yitzchak

(as above, that Pinchas in gematria is Yitzchak³⁸)

– because the manner of mesiras nefesh has a connection with

(and derives from)

the Akeidah of Yitzchak – Yitzchak in his perfection:

Yitzchak's mesiras nefesh was not only mesiras haguf literally³⁹,

but also a deeper and higher mesiras nefesh – in spirituality.

For in addition to the fact that this was seemingly contrary to <b>Hashem's promise</b> "for in Yitzchak will be called your seed"⁴⁰,

this was

(the Akeidah)

also a matter through which there should have been entirely "uprooted" "the mainstay that Avraham planted"⁴¹

– the avodah of Avraham and Yitzchak his son⁴²

to publicize the name of the Holy One, blessed be He, in the world

(and the continuation of the Jewish people in general)

– and nevertheless Yitzchak not only went to fulfill this command of Hashem to Avraham,

but he did not ask any questions at all,

he went with a whole heart⁴³.

7.

Nevertheless, there is a difference between the service of Pinchas and that of the master of the redemption – as hinted in that,

that the name of the Rebbe is Yosef Yitzchak

(not Yitzchak alone)⁴⁴.

This will be understood according to what is explained in Kabbalah and Chassidus regarding the difference between Yosef and Yitzchak⁴⁵

that Yosef equals in gematria three times the name Ban and Yitzchak – four times the name Ban.

In simpler letters one will understand the difference from that which the Gemara⁴⁶

says regarding gimel dalet – "gemol dalim",

that the "gimel" alludes to "gomeil chasadim" and the "dalet" – to dal.

The explanation of this⁴⁷

: the content of the difference between the giving of the tzedakah – "gomeil

(gimel)

and its actual receiving – "dal

(dalet)

is,

that the concept of "gomeil",

the giving is a preparation for the deed; and by "dal",

when the poor person actually receives the tzedakah,

the deed is actually performed – "you have revived the soul of the poor person"⁴⁸.

From this is understood in relation to every influence,

that "gimel" alludes to the preparation in the influence,

as this is still by the influencer and "daled" – to the completion of the influence,

the reception of the influence through the recipient.

Likewise is also by the person himself: "gimel" shows how he still stands in a state of preparation for the action,

which generally are included in this his soul-powers of intellect and emotions; and the conclusion and actualization of the powers in deed in actuality – is hinted at in the matter of the "daled".

8.

Based on this, the connection between the numbers 3 and 4 is also understood

(which come in proximity one after the other)

: every extension takes itself and is generally divided into three

(3)

aspects and lines; and the completion of the extension,

as it comes down in actual deed,

is the fourth aspect

(4),

which comes after the extension of the 3.

and the fourth world⁴⁹

is <b>Asiyah</b>⁵⁰].

And therefore "G" indicates

(in the order of the sefiros)

on the aspect of Yesod,

the influence—which includes in itself all three lines,

and "D"—on the sefirah of Malchus

(the fourth leg of the Merkavah),

which influences in actuality in the worlds.

And likewise are also the two matters which are hinted at in the name Yosef and Yitzchak

(which together constitute one name

(and specifically in this order: "Yosef" and then⁵¹

"Yitzchak"),

because both matters are one continuum)

: Yosef is the aspect of Yesod, as is known*⁵¹,

which indicates the preparation of the influence and drawing down until it comes into actuality

("gimel" – gomel [bestows])

; and Yitzchak alludes to the receiving of the influence

("daled" – dalim [the poor]).

And in man himself, this is the matter of actual deed as above.

And in the service of man in general: the matter of preparation until actual deed

(c)

goes into,

in general,

into the level of "na'aseh",

and the actual service

(d)

is the matter of "na'aseh".

9.

According to the above, one will also understand the connection between the manner of the mesiras nefesh of Pinchas and of our Rebbe which is hinted at in their names:

Pinchas was not the prince of the generation,

he was not the one who was supposed to be told to go for the matter of the census,

rather he was the agent⁵²

who carried out the deed in practice – and regarding an agent, the aspect of "we will do" must primarily be heard – "Pinchas" in gematria is "Yitzchak",

the aspect of "Dalet"

(See there the name of Ben)

– not so much the preparation for "we will do"

(the aspect of "we will hear"),

because that can sometimes confuse in carrying out the deed <b>in completeness</b>⁵³.

And since the end of the deed is in the initial thought⁵⁴,

the conclusion and end of the action reaches into "beginning" which is before the thought also before the start of the thought⁵⁵

– therefore he, with his matter of the census above the limitations of the Torah, opened up the aspect of "zealous for <b>his God</b>" and "in his being zealous with <b>my zeal</b>".

D.

H.

He reached until the aspect of "beginning" which is higher than that which is set forth from the side of "initial thought",

from the side of the aspect of the Torah⁵⁶.

Pinchas had the preparation of "nishma",

which he received from the prince of the generation "Moshe Rabbeinu" – as hinted in that which he said "mekubalani <b>mimecha</b>"⁵⁷

– but the matter of "nishma" was afterwards by him in concealment; revealed and emphasized was the carrying out of the mission: "karina de'igarta ihu <b>lihevei parvonka</b>".

But by a prince of the generation

(that "the prince is everything"⁵⁸)

there must be and there are present both matters in their completeness,

both the matter of "na'aseh" and the matter of "nishma",

therefore this is also emphasized in his name "Yosef Yitzchak" both the preparation and drawing down of "nishma" – Yosef,

and both the receiving of the influence, the matter of na'aseh – Yitzchak.

And as one saw both matters in practice by the Baal HaGeulah VeHaSimchah: [he engaged in] spreading Torah and Judaism among all types of Jews, small and great; building mikvaos,

sending rabbis,

shochtim,

mohelim, etc.,

there where they are needed; founding chedarim for tinokos shel beis rabban for learning Alef-Beis,

sending melamdim, etc. – “Naaseh”; and on the other hand also the order of conduct to learn and reveal the deepest matters in Nigleh deTorah,

and in Pnimiyus HaTorah – until Razei d’Razin – “Nishma”.

Yud.

This also gives an additional explanation in the connection of the Baal HaGeulah whose name is Yosef Yitzchak to Pinchas,

and also a lesson for each one in his avodah in practice:

To his emissaries the Rebbe urged and urges also now that it should be "grab and eat, grab and drink"⁵⁹,

above calculation,

that is: first and foremost must be the matter of "we will do",

"Yitzchak" in gematria is "Pinchas";

One must go out into the world and effect upon Jews to fulfill Torah and mitzvos.

Even such a one who does not yet have the proper preparation for this,

he still lacks the "we will hear" of the matters of Torah and mitzvos that he needs to cause another Jew to take upon himself,

but by him there must already be the "we will do",

the self-nullification and laying aside before another Jew

(as it was by Pinchas,

who sacrificed himself to effect the matter of "I have turned away My wrath from the children of Israel").

And in this itself,

in his effecting upon another Jew,

the main emphasis is on actual deed,

because "the deed is the main thing"⁶⁰,

and as it is also the "established halachic ruling in the Talmud and poskim that thought is not like speech, and if one recited the Shema in his thought and in his heart alone with all the strength of his intention he has not fulfilled his obligation and must repeat and recite etc., and if he uttered with his lips and did not intend with his heart he has fulfilled his obligation"⁶¹.

And especially when one finds oneself at the end of the time of exile, in the conclusion of the heels of Mashiach, and there is no time to wait until he will effect in himself

(also)

the "we will hear."

Because Mashiach is coming imminently, one must utilize every moment for the service in MS"NP on "we will do."

And furthermore: since he does this on a mission from the Nasi of the generation,

it follows that in his service there is the aspect of "we will hear,"

the aspect of "Yosef"

(in the example like by Pinchas who said "I have a tradition from you" as above)

; and at the time that he effects the aspect of "we will do" in another Jew,

that one also has the aspect of we will hear.

(four times the name BaN)

which daled means simultaneously also the number "four",

Jews all four

(not only the "fourth"),

that he includes in himself the three preceding⁶²].

And through the service one merits that it is revealed Pinchas is Eliyahu⁶³

herald of the redemption⁶⁴,

whose service is also connected with the matter of "naaseh" and he shall turn the heart of fathers to children and the heart of children to their fathers etc.⁶⁵

That also the redemption⁶⁶,

the fourth redemption is connected with the number four,

four expressions of redemption in the future⁶⁷,

the four cups of punishment that the Holy One, blessed be He, will in the future give the nations of the world to drink,

and corresponding to them the Holy One, blessed be He, will in the future give Israel to drink four cups of consolations etc.⁶⁸,

very soon.

(From the sicha of Shabbos Parshas Pinchas 5737)