English translation — משיחות ש״פ וארא, ר״ח שבט ה״תשמ״ז

The special significance of Rosh Chodesh Shevat — explained in the Oral Torah¹: "On the eleventh month, on the first of the month

(Rosh Chodesh Shevat)

Moshe began to explain the Torah etc."²,

Meaning,

the beginning of study and explanation.

Mishneh Torah"

(All the details of the matters that were stated in the four books before this one,

with the addition of new matters)

And in the manner of D.

Explain the Torah",

"He explained it to them in seventy languages"³.

And according to what is said, "And these days are remembered and performed,"

it is understood,

That this matter recurs and is repeated from year to year.

And as an introduction:

Even though "who is he and which one who dares to approach to comprehend even one part from the 600,000..." of the level of Moshe Rabbeinu — "nevertheless, there is its edge and a trace of it."

Meir etc."⁵,

This applies to the entirety of Israel — "the extension of Moses in every generation"⁶,

And this applies to each and every one of Israel — "every soul of the house of Israel has within it something of the aspect of Moshe Rabbeinu"⁷,

And until this matter is revealed

In practice,

as it is written, "And now, Israel, what does the L‑rd your G‑d ask of you but to fear [Him] etc.,"

"Is fear then a small thing?"

Yes,

regarding Moses it is a small thing."

And from the aspect of Moses within him, fear becomes "a small thing"

(also)

for each and every Jew

("For it is written, 'He asks of you'")

that is,

that the praise of Moshe that is within him is a matter that comes to revelation in actual service — "to fear the L-rd your G-d, to walk in all His ways, etc., to keep the commandments of the L-rd and His statutes, etc."¹⁰.

And from this it is understood,

that the above-mentioned matter is in all generations,

until these days — when Rosh Chodesh Shevat comes each and every year,

Moshe Rabbeinu begins

The extension of Moses in every generation,

down to the aspect of Moses within each and every Jew)

To explain the matters of the Torah,

That is to say,

a special empowerment for the dissemination of the Torah to each and every Jew,

and in a manner of "a well,"

"in seventy languages,"

even to a Jew who is in a situation and state that does not belong

(for now)

to learn and understand the Torah in the Holy Tongue,

therefore,

it is necessary to translate the Torah for him into the language of the country,

in the language of each and every nation,

"in seventy tongues*

(since it is impossible to wait until he first learns the Holy Tongue, etc.)

And we should add,

that the concept of "explaining the Torah" is also

(and particularly)

regarding the innermost aspects of the Torah:

Also the matters of the innermost aspects of the Torah are drawn and revealed in a manner of "explaining",

in understanding and comprehension,

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“they will be sustained” — through the teachings of Chabad Chassidus,

which were founded by the Alter Rebbe,

which,

the day of his yahrtzeit,

24 Teves

(in which all matters of his service that he served¹² all the days of his life are elevated)

was on the first day of this week,

his perfection

("and they will bear fruit")

on this Shabbat day.

And this matter is also connected to the tenth of Shevat

(which is included in "Rosh Chodesh",

which includes all the days of the month⁴,

and all the more so the special days within it,

and among them the tenth day,

"The tenth shall be holy"⁵')

— The day of the hillula of my revered father-in-law, the Rebbe, leader of our generation*':

"His service which he served" of the baal hahillula,

is — "Moses began

(Moses our teacher of our generation)

to explain the Torah",

since,

through him there was added even more,

In length, breadth, and depth⁷׳,

In the completeness of understanding and comprehension of the Torah of Chassidus Chabad,

Including and especially — "In seventy languages He explained to them",

Translation of the matters of the Torah,

Even to the deepest matters,

The Torah of Chassidus,

In the language of the people,

That is,

that also a Jew who is currently in a status and state of 'acher•

(therefore does not belong

yet to the holy tongue)

and we need to make him a "son"

("Yosef" – 'the L-rd has added to me another son',

to make from 'acher' a 'son'²⁰)

— one must teach and explain also matters of Chassidic teaching

("Yitzchak"²,

laughter and pleasure,

in the aspect of the yechidah of the Torah)

in a manner of understanding and comprehension,

until the perfection of understanding and comprehension

(according to his level)

that brings to delight

("Yitzchak")

as discussed at length in the farbrengens of before this²².

And this topic should be connected to the weekly portion:

At the beginning of the weekly portion it is stated: "And I appeared to Avraham etc. and My name Havayah I did not make known to them.

Therefore say to the children of Israel: I am the Lord.

And you shall know that I am the Lord your God, etc.”

And it is stated in the Ra'avan²⁴: "And you shall know that I am the Lord your God, etc.,

This is the first commandment of all commandments, the first beginning of all His commandments,

to know Him, the Holy One, blessed be He, etc."

And in the language of the Rambam²⁵ at the beginning of his book:

Parshat Va'eira,

Rosh Chodesh Shevat

"The foundation of all foundations and the pillar of all wisdom is to know that there is a First Existence, etc.,"

"to know,"

"to know" precisely,

that is,

in a manner of understanding and comprehension,

until the level of Daas,

"a term of connection and bonding,"

That he binds his mind with a very strong and mighty bond and fixes his thought firmly in the greatness of A"m B"H etc.",

And to such an extent that through this the birth of the emotions is brought about,

love and its branches, and awe and its branches²⁷.

And behold, all this is accomplished through the study of the inner dimension of the Torah

(knowledge of G-dliness)

in the manner of "be'er"\,

understanding and comprehension in wisdom, understanding, and knowledge,

and especially through the teachings of Chassidus Chabad".

And another matter in connection and relation to the weekly Torah portion:

"Speak to the children of Israel, I am Hashem,"

"And you shall know that I am Hashem" — is said in connection and relation to the Exodus from Egypt,

"And I will take you out from under the burdens of Egypt, and I will deliver you... and I will redeem you... and I will take you...,"

Until "And I will bring you to the Land"²⁹,

Beginning with the entry into the Land of Israel through Yehoshua,

And until the entry into the Land in the future Redemption,

As known, the expression 'Veheveti',

the fifth expression of redemption

(in addition to the four expressions of redemption mentioned previously)

refers to the future redemption.

And this matter

('And I will bring you to the land')

is also connected with Rosh Chodesh Shevat,

"And it was in the fortieth year, in the eleventh month, on the first of the month... Moses began to explain the Torah..."

The humble one: "explain the Torah" — was only on Rosh Chodesh Shevat,

But,

as emphasized in the verse that on Rosh Chodesh Shevat "began

(began³⁰)

Moses explain the Torah",

only a beginning,

for so,

This continued throughout all the days of the month of Shevat,

until the seventh of Adar on which Moshe passed away³²

(including — several sections that were said on that day,

according to the simple meaning of the verses)

since,

knowing that the day was approaching when his days and years would be completed³³,

he began to teach and explain "Mishneh Torah" in a way that would suffice to finish before his passing³⁴.

And so,

that the concept of "explaining the Torah"

(from Rosh Chodesh Shevat until the seventh of Adar)

is the very last preparation for entering the Land — as soon as possible,

after the thirty days of mourning for Moses

(the seventh of Nissan)

and afterward the three days of preparation³⁵,

until "the people ascended from the Jordan on the tenth of the first month"³⁶

(the 10th of Nissan)

which,

all the duration of the period until the tenth of Nissan constitutes the continuation of the conclusion of the period of Moshe's leadership,

and thereafter

(on the 11th of Nissan)

began the main period of Yehoshua's leadership,

The conquest of Joshua.

(Rambam, Laws of Prayer, beginning of ch. 3)

And* regarding.

Mishneh Torah\")

And also the conclusion of the first cycle for those learning one chapter a day,

And likewise the conclusion of the third cycle of Sefer HaMitzvos.

Sefer HaSichos - 5747

And similarly regarding "explaining the Torah" of the revelation of Chassidus Chabad,

beginning from the Alter Rebbe

(whose yahrzeit is on 24 Teves)

that this is the preparation for "And I will bring you to the Land",

in the future redemption that will come through our righteous Moshiach — for the coming of our righteous Moshiach is through that "your wellsprings will spread forth"³⁷,

beginning from the redemption of the Alter Rebbe on 19 Kislev,

that then began the essence of the matter of 'Your springs shall burst forth'³⁸,

and until the ultimate perfection of spreading the wellsprings outward

(outward in its plain sense,

to literally all ends of the earth)

by the Rebbe, my father-in-law, the leader of our generation,

as he testified in his time

(and certainly in these days of ours)

that all aspects of the service have been completed,

And there remains only "to polish the buttons"³⁹,

and immediately — "stand ready, all of you"⁴⁰,

to greet our righteous Moshiach.

And it should be added to connect all the above with the daily portion of Tehillim — as divided according to the days of the month:

The portion of Rosh Chodesh,

the first day of the month,

is — the beginning of the Book of Tehillim,

"Fortunate is the man, etc."

And this matter is particularly relevant to Rosh Chodesh Shevat — as it is brought in the Midrash⁴: "With what did Moshe conclude? "Fortunate are you, Israel,"

And even David, when he came to recite praise,

from where Moshe left off, from there he began,

"Fortunate is the man, etc.",

That is, the "Fortunate is the man" that is at the beginning of the Book of Psalms,

is connected with the "Fortunate are you, Israel" with which Moshe Rabbeinu concluded his study of "Mishneh Torah" that he began on Rosh Chodesh Shevat.

And behold,

"Asher"⁴²

("Ashrei" stands for "Ashrecha")

— it is the aspect of delight,

as it is written in the blessing of Asher: "From Asher⁴³ his bread is rich,"

"And he dips⁴⁴ his foot in oil"⁴⁵,

which refers to the aspect of Keter,

even to the innermost of Keter⁴⁶.

[And in more detail: in Keter itself — there are two levels,

Twice Ashrei

(As our Sages said: "Any passage that was beloved by David, he opened with Ashrei and concluded with Ashrei,"

he opened with Ashrei as it is written: 'Ashrei ha’ish',

and concluded with Ashrei as it is written: 'Ashrei chol chosay bo'."

And it is also hinted in 'Ashreykha',

the letter lamed doubled,

Twice Ashrei)

— the externality of the crown and the internality of the crown,

And their subject in Torah — the external aspect of Torah and the internal aspect of Torah,

the revealed and the hidden⁴⁸]

And thus,

that in 'Ashrei HaIsh' the concept of the internal aspect of Torah is emphasized,

as it is explained in the Chassidic teachings of Chabad,

in which is revealed the aspect of

Parshas Va'eira,

Rosh Chodesh Shevat

the Yechidah

(pleasure)

that is in the Torah*/ the innerness of the latter.

"And likewise regarding the matter of the Redemption"⁵ —,

"And I will bring you to the land,"

the fifth expression of redemption,

corresponding to the redemption

(Those who left Egypt,

I will be prepared,

and also — the redemption)

of the future — that this is also emphasized in "Ashrei⁵ the man",

From the place where Moshe concluded, from there David began:

The connection of "Ashrei the man" to "Ashrecha Yisrael"

(Although this does not correspond,

at first glance,

to the order of 'Torah, Prophets, and Writings',

since between the Book of Deuteronomy,

the five books of the Torah,

to the Book of Psalms,

which belongs to the Writings,

come all the books of the Prophets)

it is — because of the connection and relationship of Moses and David,

As is known, Moshe is the "first redeemer",

and Dovid,

who alludes to Moshiach²/ Dovid Melech HaMoshiach,

he is the "final redeemer",

and behold, "the first redeemer is the final redeemer"³/

And we may add to this — based on what is explained in the Midrash⁵⁴ that if Yisrael had been worthy, they would have entered the Land through Moshe Rabbeinu in a manner of complete redemption without any exile after it,

as it is written⁵⁵ in the Song of the Sea, "You will bring them and plant them on the mountain of Your inheritance, the foundation of Your dwelling place that You, Hashem, have made; the Sanctuary, Hashem, Your hands have established."

which refers to the third Beis HaMikdash,

"Your hands established,

with two hands,

And when will it be built with two hands,

At the time that Hashem will reign forever and ever,

In the future, when all sovereignty is His"⁵⁴,

That is,

That at the time of the recitation of the Song of the Sea, they were in a position and state that they were about to enter the Land through Moshe.

Our Rebbe, in the manner of a complete redemption, y⁵,

Except that afterwards the sin caused etc.

But,

in any case,

behold,

the continuation of Moses

(first redeemer)

is — David

("From where Moses left off, from there [David] began")

David, King Messiah.

And this continuation is through the humble one of "Ashrei" — the dissemination of the Torah

("Explain the Torah",

the very last preparation for entering the Land)

in the manner of "Ashrei",

namely:

also the dissemination of Torah,

in the aspect of delight in Torah,

that the work of disseminating Torah and the inner dimension of Torah is with delight,

and with joy and a good heart,

as it is written*⁵ "you shall serve the Lord your God with joy

Sefer HaSichos - 5747

and with a good⁶⁰ heart-"

whereby the success is also with greater strength and vigor.

And so,

all that was said above regarding the matter of Rosh Chodesh Shevat — applies also when Rosh Chodesh Shevat occurs in the middle of the week,

and in addition to this,

there is a special elevation when Rosh Chodesh Shevat falls on Shabbos — as was discussed at length last year

(when the calendar arrangement was also as in this year)

regarding the details of the matters of the connection of Shabbos and Rosh Chodesh,

And the special connection to Shabbos P⁶⁰ Va'eira and Rosh Chodesh Shevat,

And the things⁶¹ have already been printed, compiled from the words of our Sages of blessed memory,

an instruction for generations⁶²,

so that there is no need to repeat all the details of the matters again

(although one can always add explanation, etc.)

Therefore,

it is necessary to add and emphasize the unique innovation in this year compared to last year — that it is the Shemittah year,

And its beginning and commencement

(Rosh HaShanah,

which includes all the days of the year¹⁴)

On the day of Shabbat:

The essence of the Shemittah year,

"Shabbat for Hashem"⁶³ — "that the entire year, being free from agricultural work, be prepared for His service."

That even the farmers, when they rest in that year

They will be aroused to seek G‑d⁶⁴,

and especially that its beginning and start

(which includes all the days of the year)

on the day of Shabbos,

when "all your work is done"—*

(not only working the land)

and consequently,

All service is only in matters of holiness,

Torah and prayer etc.

And in addition to this,

Shabbat — its essence is delight,

"And you shall call the Shabbat a delight"⁶⁶,

And also joy — "And on your joyous occasions, these are the Shabbats"⁶⁷.

And from this it is understood that on Rosh Chodesh Shevat of the Shemittah year, whose start and beginning is on Shabbat, the concept of “Moshe began to explain the Torah”⁶⁸ is emphasized even more — both from the perspective of the general addition in Torah study,

and from the perspective of the matter of the delight of Shabbat⁶,

whereby there is an addition in the dissemination of the inner dimensions of Torah,

in the aspect of delight

(yechidah)

that is in Torah,

and likewise in the manner of service out of delight,

joy and a good heart.

And one must add,

that also in this matter the connection and relevance to the Redemption is emphasized

("And I will bring you to the Land")

— for Shabbat⁷⁰

Shabbos Parshas Va'eira,

4th of Shevat

and Shemittah" pertain to the Future Redemption.

The lesson from all that was said above — regarding actual deed,

"the deed" is the main thing":

As we stand on Rosh Chodesh Shevat,

in which "Moshe began to explain the Torah" — the avodah of every single Jew must be

(from the aspect of the Moshe within him)

in the matter of "explain the Torah",

to increase in spreading the Torah in general,

and especially in spreading the wellsprings outward.

And with emphasis — "He began [etc.] to explain [etc.]:"

"He'il" — began,

for in this it is emphasized that there is also a continuation of the action,

that is,

that he is not satisfied with a one-time action,

but rather,

an action that continues for a complete period — not only one day,

3 days

("After three times it is a chazakah"⁴)

a whole week

(all the days of the hakafos")

a whole month,

but more than a whole month — close to forty days,

as mentioned,

from Rosh Chodesh Shevat until the seventh of Adar

(And beyond this — the continuation until the tenth of Nissan

(as above, sec. 64)

more than two months)

And afterwards: we ascend in holiness and add to this.

“Be’er” — that is not satisfied with mere speech,

but rather,

in the manner of "Be'er"

"Be'er

well"⁷⁶,

that is,

explanation and elucidation with good reason and knowledge etc.,

including — "in seventy languages",

also for Jews who do not yet understand the Holy Language,

As above at length.

And we must add and emphasize,

that this instruction is for each and every Jew,

from the greatest to the smallest,

"with our young and with our old etc. with our sons and with our daughters"⁷⁷ — "explain the Torah" to each and every Jew,

and may he live long, each and every Jew:

"explain the Torah" to each and every Jew — even to a Jew who is in the most distant and remote corner of the ends of the earth,

Also

(and primarily)

in the spiritual sense,

meaning,

beyond the boundary of holiness,

outside of Jerusalem and Eretz Yisrael,

and to such an extent,

that in the diaspora itself, it is found in the most remote corner, as⁷⁸

(Regarding physical life)

It pertains to every single Jew,

From the greatest of the great to the smallest of the small,

A day-old infant who has just entered the world⁷⁸,

And not only that,

But even the High Priest,

on Yom Kippur,

in the middle of the incense service in the Holy of Holies,

One must stop and go to inspect the dam to save a one-day-old infant! And from this it is also understood regarding spiritual "danger to life",

Regarding the life of the soul.

Sefer HaSichos - 5747

And "explain the Torah" by each and every Jew — for,

Each and every Jew has a particular matter that can influence another⁸

(As we find that even a poor Jew is obligated in the mitzvah of charity⁸²,

And from this it is understood also regarding spiritual charity)

And likewise regarding Torah study — that when one learns and knows a certain matter in Torah,

he must teach this matter to others,

starting from a small child,

"one who is five years old [begins the study of] Scripture"⁸³,

and even before that,

when he learns the shape of the letters, etc.,

or when he is told stories of the Torah and the like*⁸ — he must teach this matter to children his own age,

and in the manner of "come and learn the Torah",

Including — the explanation in the language of the country

("in seventy languages")

And behold,

This matter adds encouragement and urging

("One only urges those who are already urged"⁸⁵)

in which we recently spoke regarding the establishment of houses of Torah,

Houses of prayer,

and houses of gemach,

as they are permeated with the light of the inner dimension of the Torah,

in the manner of “explain the Torah,”

and even — through the Torah of Chabad Chassidut — “Chabad Houses.”

And one can say there is an obvious hint to this matter in the haftarah of this Shabbat,

Shabbat Rosh Chodesh — “The heavens are My throne

61,

1) And in the commentaries there).

And its service meaning is [i.e., should be explained as] - opening and revealing the essence of the soul,

the point of Judaism,

which is in a state of perfection for every single Jew.

And therefore,

Even the lightest of the light and the sinners of Israel sacrifice themselves for the sanctity of G-d, etc.

(Tanya ch. 18 — in the lesson of 4 Shevat)

And the earth is My footstool; what house will you build for Me, etc."*⁸:

It is known⁸⁷ the interpretation of what Solomon said⁸⁸ "The heavens and the heavens of heavens cannot contain You, much less this house that I have built" — that this is a continuous question,

namely,

that His unlimited Shechinah,

which,

"the heavens and the heavens of heavens

(including the higher worlds)

cannot contain You",

is drawn and rests and dwells in "this house",

Since the Holy One, blessed be He, desired to have a dwelling place in the lower realms⁸⁸,

through this that "and they shall make Me a sanctuary and I will dwell in their midst"".

From this is also understood the interpretation of "What is this house that you will build for Me" — that this is an eternal question,

That is,

even though "the heavens

(are nothing but)

My throne and the earth

(is nothing but)

the footstool of My feet\",

And thus,

"What is this house that you will build for Me,"

Nevertheless,

in \"the house that you will build for Me,\"

His Shechinah, may He be blessed, dwells.

And behold,

Since the command of building the Beis HaMikdash

(also the future Temple)

is derived from the command "Make for Me a Sanctuary" that was said regarding the Mishkan⁹²,

and the conclusion of the verse "and I will dwell among them",

"It does not say 'in it' but 'among them',

within each and every one"⁹³ — this includes

(and even more so — first and foremost)

the spiritual <i>Beis HaMikdash</i> in his soul,

Parshas Va'eira,

Rosh Chodesh Shevat

As explained in <i>Sefer HaMitzvos</i> of the <i>Tzemach Tzedek</i>: all the details of the <i>Mishkan</i> and its vessels

(the curtains and vessels,

the outer <i>Mizbeiach</i> and the inner <i>Mizbeiach</i>, etc.)

in the service of the human soul.

And the point of the matter — based on what is explained in <i>Torah Or</i> at its beginning, that 'The heavens are My throne and the earth is My footstool' refers to the Torah

(Heavens)

and commandments

(Earth)

beginning with the mitzvah of charity,

the totality of all mitzvos,

Beis Torah,

and Beis Gemach,

[And one can say — also the mitzvah of tefillin"

as our Sages, of blessed memory, said*⁹ "The entire Torah is equated

(the mitzvot of the Torah)

to tefillin,"

whose significance is the subjugation of the mind and heart,

for on this depends the entire conduct of man,

and all this — aside from the special segulah of the mitzvah of tefillin regarding victory in war,"

"that because of the fulfillment of the mitzvah of tefillin

(on the arm and the crown of the head)

will be fulfilled

among the men of war and "tear arm, also crown""¹⁰]

and "which house of the throne,

for the throne and the footstool

("the footstool of my feet")

It is not their way to place them outside, but inside the house,

And the aspect of a house means with all one's might,

which is in the aspect of encompassing.

And this house is a house of prayer.

[And we should add

(regarding the ethical instruction)

In explanation of the continuation of the verse 'And where is My place of rest?' — since it is possible that "the house you build for Me" is not "My place of rest",

G‑d forbid,

when its construction is connected with a matter that is a violation of the Shulchan Aruch,

encroachment upon a boundary,

and the like

(a mitzvah that comes through a transgression¹⁰")

And therefore it is necessary to emphasize that one must build a house that will be "My resting place,"

according to the Shulchan Aruch,

as is obvious and also simple.

On the other hand,

In such a case, there are matters in which the concept of boundary crossing does not apply,

as we find regarding teachers of young children, etc.².

And it is simple,

that all this must be according to the ruling of rabbis and halachic authorities

(and not according to his own opinion, etc.)

as instructed by the Mishnah³"⁴

(A directive that was repeated twice and in the same chapter — "the verse repeated it to indicate it is essential"⁴)

"Acquire for yourself a teacher"]

And may it be His will that through the addition in the "house that you shall build for Me,"

through houses of Torah, houses of prayer, and houses of gemilus chasadim — may we merit very soon to "the house that

Sefer HaSichos - 5747

you shall build for Me.

"My resting place" literally,

the third Beis HaMikdash.

And then,

will also be fulfilled the prophecy in the continuation of the Haftorah — "and they shall bring all your brethren from all the nations as an offering to Hashem.

on My holy mountain, Jerusalem.

When the children of Israel bring the meal-offering to the House of G‑d⁰⁶.

And as the continuation of the Haftorah — "the new heavens and the new earth etc."¹⁰,

Revelation of the aspect of the innerness of Atik⁸",

Together with "A new Torah goes forth from Me,"

The completeness of the revelation of the innerness of the Torah in the future.

And until the conclusion and seal of the Haftorah — "And it shall be that from month to month and from Sabbath to Sabbath, all flesh shall come to bow down before Me,"

"Every month and every Sabbath."

And as we are about to read now in the Minchah prayer — "Come to Pharaoh,"

as it is stated

in the Zohar²: "that the Holy One, blessed be He, brings him into chambers after chambers, etc.,"

and from this it is understood also

(and on the contrary — all the more so and a fortiori)

regarding the aspect of Pharaoh of holiness,

"that all illuminations are revealed and spread out from it"³,

the aspect of Atik⁴,

and as the continuation of the portion — "on that very day all the hosts of the Lord went out of the land of Egypt"⁵,

And moreover,

"by their legions"⁶"

(after the command and empowerment in our parsha "bring out the children of Israel from the land of Egypt by their legions")

So shall it be for us — the true and complete redemption through our righteous Mashiach,

"with our young and with our old, etc., with our sons and with our daughters",

"a great congregation shall return here"⁸"

and "awake and sing, you who dwell in the dust"⁹"

and Moshe and Aharon with them¹²,

and the Alter Rebbe and the holy, my father-in-law, the Rebbe, the leader of our generation, with them,

and all the tzaddikim and chassidim etc. with them,

immediately and at once,

and also in the language of translation — speedily in our days².

Sefer HaSichos — 5747

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