English translation — משיחות ש״פ ויקרא, ה׳ ניסן ה׳תשמ״ז

We are now attaching ourselves in the first days of the month of Nissan, which are special days:

The Mishkan in the desert was erected on the first day of the month,

Rosh Chodesh Nissan*,

And in the days from Rosh Chodesh until the twelfth,

the princes of the tribes offered each day each his sacrifice for the dedication of the altar,

one prince per day².

Therefore, the custom today is that from Rosh Chodesh Nissan until the twelfth of Nissan, we recite each day the passage in the Torah⁴ about the sacrifice of the prince of the tribe who offered on that day for the dedication of the altar⁵.

And this is also the reason why we do not recite Tachanun during these days⁶

— because the princes offered their sacrifices at that time,

"And every prince, on the day he offered his sacrifice, it was his festival." And since afterward come the days of Pesach,

it turns out that "most of the month is in holiness" — therefore we do not recite Tachanun throughout the entire month of Nissan.

But in this matter there is a novelty:

Although all episodes in the Torah are eternal⁵,

we do not find that for every episode in the Torah one should institute in the order of prayer

(and so forth)

a remembrance for generations.

On the contrary: We find it only in limited matters — which are foundations and principles in Judaism — such as "remembrance of the Exodus from Egypt",

and so on.

And afterward, "Zecher LeMikdash" (Remembrance of the Temple).

But also regarding the Temple — they did not institute a remembrance for all the services in the Temple,

Although they

(A part of) them performed multiple times in the Temple.

But regarding the offerings of the princes at the dedication of the altar, one makes a remembrance for generations.

For Sephardim,

And all the more so for those who follow his ways and reside in his state of Adhe-z

(Most of whom were not Sephardim)

• But it can be said that the 'Sephardic custom' comes to add special emphasis in this.

And elsewhere.

Parshas Vayikra,

5 Nissan

— and an 8th secondary remembrance⁶: by saying Parshas HaNasi,

and by not saying Tachanun¹²,

and for the duration of an entire month — even though a)

the offering of the princes was only a one-time event,

And b)

This was done in the Mishkan,

Which was not only before the current exile,

But before the Second Beis HaMikdash,

And before the Babylonian exile,

And before the First Beis HaMikdash!

The novelty is even greater:

All actions and prayers that are a remembrance of a certain thing

(,

remembrance of the Exodus from Egypt",

remembrance of the Temple")

are not merely a remembrance,

but through this one draws down from above something similar to the thing for which it is a remembrance.

In this there is a novelty regarding the saying of the Nesi'im — that they say a special prayer for it,

And such a prayer, one does not find its equivalent in the prayers of the entire year:

After saying,

the Nasi" is a custom to say it,

Yehi Ratzon"¹³.

And this is its wording:,

Yehi Ratzon

Before You, Hashem my G-d and G-d of my fathers, that if I, Your servant, from the tribe

(so-and-so)

that I read in Your Torah the portion of the prince today,

then may all the holy sparks and all the holy lights that are included in the holiness of this tribe shine upon me to understand and comprehend Your Torah and Your fear to do Your will all the days of my life, I and my descendants and my descendants' descendants from now and forever, Amen."

Yet among all prayers

(and matters of remembrance)

Throughout the year — one does not find such an action¹⁴,

that every Jew

[not only unique individuals]

should think that,

May all the holy sparks and etc. included in the holiness of this tribe shine upon me,

And further — the request is that it should not remain in concealment and hiding,

but rather influence his actual service,

to understand and to comprehend in Your Torah and Your fear, to do Your will

(And further —)

All the days of my life, I

(And further —)

and my offspring and my offspring's offspring from now and forever"!

Furthermore: a prayer does not need to be for a miracle¹⁵.

One must say,

that the prayer

(of each Jew from Israel)

can be fulfilled in a natural way,

in the double and multiplied darkness of the time of exile!

And also,

in general — a prayer of a Jew is indeed fulfilled in actuality,

and particularly a prayer by a multitude,

as it is written,

"Behold, God is great and does not despise."

Sefer HaSichos - 5747

and particularly when one concludes "Amen"

(from the word emes¹⁷)

and that gives a special strengthening in the blessing,

This accomplishes the conclusion of 'the victory'¹⁸.

It turns out,

That the eternal remembrance of the offering of the princes at the dedication of the altar

(through the recitation of the section of the princes)

is not only a remembrance in general

(for something that happened once)

but it is eternal and to such an extent,

until one actually receives "all the holy sparks and all the holy lights that are included in the holiness of this tribe",

and this causes "to understand and to comprehend in Your Torah and Your fear, to do Your will all the days of my life, I and my offspring and my offspring's offspring from now until eternity"!

In this comes an even greater novelty:

The custom is that every Jew says all twelve Nesi'im,

each day he says the Nasi of the corresponding day,

and also the "Yehi Ratzon".

The question arises: in the "Yehi Ratzon" one says there a language of doubt: "because I am Your servant from the tribe"

(Ploni)

etc."",

So it is a doubt and it could very well be that the speaker has no connection with that particular tribe

(Because every Jew indeed belongs to one tribe)

— So it turns out that on eleven of the twelve days one says a prayer that is not relevant to the person praying⁷⁰?!

One must say,

So every Jew is

(potential that he should be)

included from all other Jews

(tribes)

And therefore it is possible that every Jew can receive the lights of all the tribes.

And one can explain this according to the instruction of the Rebbe

(Maharashab)

Nun Ayin⁷⁷,

So even a Kohen and Levi must say the "Nasi" and the "Yehi Ratzon" every day

(although they certainly belong to the tribe of Levi⁷⁷)

— "because this relates to Ibbur",

And from the aspect of "Ibbur"⁷³, a Jew can have a connection to every tribe and to all tribes.

Therefore, every Jew says the "Nasi" every day and then the "Yehi Ratzon",

and perhaps it is certain — that "may all the holy sparks and all the holy lights that are included in the holiness of this tribe shine upon me, etc.",

From the aspect that perhaps he has⁷ a connection to every tribe⁷⁵.

Sec. a.

Shu"t Minchat Elazar, Chiyo, Tet-Nun-Chet,

brought in Darchei Chaim v'Shalom, S"TKL-Chet)

Shabbos Parshas Vayikra,

5 Nissan

comes out,

so after we finish saying all the Nesi'im,

(On the 12th of Nissan)

With the "Yehi Ratzon" of each and every one

("May all the holy sparks and all the holy lights that are included in the holiness of this tribe shine upon me.")

— The requests of all these "Yehi Ratzon"s are fulfilled,

When a Jew becomes illuminated with "all the holy sparks and all the holy lights that are included" in each and every tribe — which includes all the holy sparks in the entire world

(Which were all created "for the sake of Israel"

which "Israel" is divided into twelve tribes)

As is known, the twelve tribes include all possible modes of service.²

(Twelve general modes)

So it is understandable the effect this has on "to understand and to enlighten in Your Torah and Your fear, to do Your will, etc." — especially since this comes from all the holy sparks of all the tribes!

And one can say the reason for this novelty in the offering of the princes

[a)

That one makes from this a remembrance for generations,

To such an extent that one prays and it is fulfilled

The prayer 'May they shine upon me etc.' — a novelty that one does not find in any other thing]

The offering of the princes for the dedication of the altar is a foundation and beginning for the service of all Jews throughout all generations² — as is known³ that the dedication of the altar is like the concept of education.

Just as the concept of education establishes the foundation of the entire service of a person³¹,

so did the dedication of the altar establish the foundation for the service of the Mishkan — the purpose of the entire service of man³² — 'And they shall make³³ Me a sanctuary and I will dwell in their midst'³⁴.

And therefore the dedication of the altar had to be through all the tribes — which encompass all possible types

(details)

There is no service of G-d

(as above)

and specifically through the princes of the tribes,

for "the prince is everything"³⁵,

the entire tribe of him,

and through this — all the tribes altogether

(All Jews)

Sefer HaSichos - 5747

And therefore, the offering of the princes for the inauguration of the Sanctuary is an eternal thing in all generations³⁶,

And therefore, they make from the offering of the princes an eternal remembrance for generations — by reciting the portion of the princes from Rosh Chodesh Nissan until the 12th of it,

And by not saying Tachanun at that time.

Until an eternal remembrance is drawn into action through what is said during it: "May it be Your will etc. May all the holy sparks shine upon me etc. to understand and to comprehend in Your Torah and Your fear, to do Your will all the days of my life, I and my offspring and my offspring's offspring from now until forever, Amen".

From this is understood the special distinctiveness of these present days of Segulah:

The days are especially distinguished by what is emphasized in them: a)

The eternity of the Nesi'im of Yisroel³⁷,

For every Nasi in his generation is like the first Nasi in his generation³⁸,

and b)

The Hiskashrus etc. of every Jew

(in every generation)

with the Nesi'im of Yisroel, which is drawn from the Hiskashrus etc. — which was at the time of the Chanukas HaMishkan — an eternal Hiskashrus etc.

To such an extent,

So even though the offering of the princes for the dedication of the altar was with so many thousands of years ago,

and in a specific place and time

(time

of the Mishkan in the desert)

and only a one-time thing — we make from it an eternal memorial for generations through the reading of the princes from Rosh Chodesh until the 12th of Nissan,

and through not saying Tachanun,

And not only a male,

But every Jew — including even in the twofold and manifold darkness of exile — actually receives through the Nesiim "all the holy sparks and all the holy lights" from all the tribes,

And this affects their actual service

(from "And they shall make Me a Sanctuary and I will dwell in their midst,"

(in the midst of each and every one)

"to understand and to comprehend Your Torah and Your fear, to do Your will all the days of my life, I and my offspring and the offspring of my offspring, from now and forever"³⁹!

And the humble one is further emphasized when we stand on the day of Shabbos

(within the days of the saying of the Nesiim)

And it includes all twelve Nesi'im: Shabbat raises the days of the past week

(including from Rosh Chodesh Nissan until the 5th of Nissan)

and from it are blessed the days of the coming week

(from the 6th of Nissan until the 12th of Nissan)

From this there is also a lesson regarding the Nesiim of Yisrael in every generation,

Shabbos Parshas Yikra,

5 Nissan,

until this generation and the Nasi of our generation, the Rebbe, my father-in-law, of blessed memory — that in the month of Nissan

(and specifically during these days)

their eternality is emphasized,

and the connection of all Jews with the Nasi of the generation:

Among the days from the beginning of the month of Nissan,

(When one says this,

Nasi")

is also the day of the 2nd of Nissan

(which is elevated during this Shabbos)

the day of the Hilula of the Nasi, the Rebbe

(the Rebbe Rashab)

Ch",

And the day of the beginning of the leadership of

(his son who fills his place⁴¹)

His Holy Honor, our master, teacher, and Rebbe, the leader of our generation⁴¹ — corresponds to that which

(the beginning)

The month of Nissan is especially connected with leaders

(as mentioned above)

— and also in them one sees the matter of eternality

(in addition to eternality in spiritual matters,

air)

in the physicality of the world,

and their eternal connection with all Jews here ⁴³

(and all Jews with them)

The words that the Rebbe n"y said before his histalkus⁴⁴ are well-known — "*I am going to the cheder,

the writings you leave to me".

And the explanation of this is⁴⁵: David, the

writings"

(what a Jew leaves Iyar)

one has the Rebbe, of blessed memory,

(,

Jew")

as he stands in heaven — because,

righteous are similar to their Creator"⁴⁶,

and just as the Almighty is,

I wrote and gave myself⁴,

The Most High, as it were,

gave Himself⁴ into the Torah,

so likewise with tzaddikim,

that they give themselves entirely into their Torah

(.

writings)

; and therefore — through his.

"writings"

(his Torah)

which one learns in them and uses them practically,

until one disseminates them

(the wellsprings)

outwardly — had the Rebbe, of blessed memory, himself

(Velvel Ber had devoted himself there)

And since we have the,

"writings" in the physical world — through them we have the Rebbe n"e in the physical world.

An eternal physical connection between the Nasi, the Rebbe n"e, and all Jews.

And so too this applies to his son who fills his place*⁴ — that through his writings,

books and possessions, including the physical ones

Sefer HaSichos - 5747

(as follows)

— he himself, and in a physical sense⁵⁰.

And it can be said that his revered father-in-law, the Rebbe, leader of our generation, emphasized it in his first Chassidic discourse

(Torah)

of Chassidus⁵¹

(as Nasi)

⁵² — which proves that this is a beginning and main foundation of his entire leadership — and it is written: "First of the nations is Amalek, and his end will be..."⁵³:

And the place of Torah and service of a tzaddik remains in its holiness even after his ascent from physical life to true life, and the illumination of the light of his service remains in its place,

Meaning that the place where he studied and engaged in Torah, and all the vessels he used for the needs of service, their holiness remains on them from the parts of his clarification of the world.

And he brings on this a

(explanation —)

a story about his father, the Rebbe, of blessed memory

(who had just recently passed away)

"And I saw once that my venerable father, the holy Rebbe, of blessed memory, entered the room of his father, my venerable grandfather, of blessed and holy memory, may his merit protect us, Amen⁵⁴, and they were

The arrangements of the room were still as they were in his lifetime

(This was in the city in the year 45 or 46)

And he entered dressed in a belt and stood by the table opposite his father-in-law's chair,

And his lips moved as if speaking,

And he wept a lot".

And the explanation of this is most understandable from the discussion and clarification in the maamar there — what the anav

(regarding the eternity of the place of his service etc. of the tzaddik)

comes as a continuation to that which he explains in the maamar about the distinction between holiness and the opposite side

(be separated)

Then in the ten sefirot of holiness, the light becomes united with the vessels

(and the vessels are nullified to the light)

and therefore the vessels have an independent existence,

like the independent existence of the light⁵⁵

(by virtue of its being attached to the source of light,

His Essence, whose existence is from His Essence, etc., and exists in the manner of self-sustained existence)

And if so, it is also by all mitzvos "that are clothed in physical matters,

the physical parchment and the wool of tzitzis and the like, and everything that in His will, may He be blessed, [are] vessels fit for the illumination of the Supernal light — they exist in the manner of self-sustained existence".

"And it can be said that this is the matter of 'holiness does not move from its place'⁵⁶,

and utensils of holiness⁵ remain in their holiness

Parshat Vayikra,

5 Nissan

They stand as R".

And on that he brings about the place of Torah and worship and the vessels of use of a tzadik that their holiness does not move from its place.

From this it follows,

That the eternal existence of the holiness of the physical place "and all his vessels that he used.

(the tzadik)

for the needs of the service" — is "also after his ascent from the life of the bodies" is in the manner and like that he self-existence

(and eternal)

Of the vessels, from the aspect of their self-nullification and unity with the light.

And it can be said further — that this is exactly the same thing as the lights and vessels of Atzilus.

And it can be said that this is also understood from what is explained in Tanya⁵ in the explanation of our Sages, may their memory be blessed⁵ "The Patriarchs are the Chariot,"

That in all their matters, they were a chariot of Atzilus,

So it is likewise regarding the righteous ones and Nesi'im who are their counterparts.

Does this mean: The life of the tzadik is eternal? And not only in spiritual matters,

But this extends through his physical place and his physical vessels,

His table and chair, etc. — as understood from the phrase 'Holiness does not move from its place,'

So the holiness does not move,

And "from its place"* — the physical place in "his father's room",

And also the spiritual place — level and degree⁶².

And as the maamar says,

That the "place where he learned and engaged in Torah and all his vessels that he used for the purposes of avodah, their holiness is upon them" — so also the place and vessels that he used for the purposes of avodah³* become permeated and receive the eternal holiness of the tzaddik.

And even more — that the place and the vessels are considered as the time when the tzaddik actually used them as a soul in a body — as per the story in the maamar,

That he entered the room of his father,

"And the arrangements of the room were still as they were during his lifetime, and he entered dressed in a belt and stood by the table opposite his chair,

and his lips moved as he spoke,

and he wept copiously" — exactly "as it was during his lifetime" when he would enter for yechidus — meaning that the yechidah of the one entering becomes united with the yechidah of the Rebbe — in the life and vitality of the Rebbe Maharash!

And the explanation of this is understood from the very fact that it is "holiness

(it does not move from its place)

": Holiness — sanctity — derives specifically from the Source of holiness,

the Almighty Himself.

Hence, just as the Almighty exists in the manner of essentiality

(and eternality⁴*)

(Because

Sefer HaSichos - 5747

His existence from His Essence, etc.)

Thus also is His holiness and light

(which is attached and of the same source as the light)

— exists with an intrinsic and eternal existence; and since the holiness becomes unified with the vessels

(and the vessels are nullified to it)

— obtaining for the vessels an eternal and everlasting existence.

And the eternal and everlasting existence of the holiness of the <i>tzadik</i> and <i>nasi</i> — is drawn down to all who walk "in the straightforward path⁶⁵ which He taught us from His ways, and we will go in His paths forever and ever"⁶⁶,

through their binding themselves

(connection)

with the <i>nasi</i>,

the <i>nasi</i> of our generation,

including also through "binding themselves" to his writings,

Seforim and writings,

"The writings you let yourselves,

in which the Nasi

("Jew" as he is in heaven)

has completely "given himself over" down below,

and especially through that which they learn in the writings and sefarim,

and bring it about in actual deed,

by himself also — the spreading of the wellsprings outward,

From the writings and books.

That which David, the worth of every Jew

(which connects itself with the Nasi)

Illuminate with "all the holy sparks and all the holy lights that are included" in the Nasi — which regarding the Nasi of our generation,

He includes "everything",

Because the Nasi is the vessel",

And that works "to understand and to enlighten

that his time may be extended without end,

But that which is not in the category and concept of time, the continuity of time does not take hold in it.

([take] Shabbat Shuva 67,

In the Torah of

[General and particularly in our case, the writings and books of the Nasi are not enough]

And with fear of Him to do His will all the days of my life, I and my seed and the seed of my seed from now and forever

(Eternal)

Yud.

And in practical terms:

One must connect with the Nasi of our generation, the Rebbe, my father-in-law, the Rebbe.

And through this, he receives the eternity of the Nasi,

until this brings about "to understand and to comprehend in His Torah",

learn Torah,

both the revealed and Chassidus,

Torah of our Nesi'im,

and study is great that leads to action•⁶ — "to do His will

(of the Holy One, blessed be He)

all the days of my life",

fulfillment of the commandments in general,

and especially at this time — the matters that are time-dependent: "Operation Passover",

prepare oneself,

and other Jews and the Jewish people — for the holiday of Passover,

David prepares for himself and for other Jews all the needs of the holiday,

both the material and the

(and primarily — the action which is done)

— the spiritual,

knowing the laws of the holiday and the commandments of the holiday,

starting from the beginning

(the laws of the eve of Passover)

And from this Seder night.

In all this, there comes a special emphasis regarding the matter that was recently discussed⁶: "ועשו לי מקדש ושכנתי בתוכם" — that the power for the works of the entire Mishkan comes from the inauguration of the Mishkan through the offerings of the Nesi'im.

(as above, ibid.)

— and "Every place that says 'to Me' is never moved"⁷,

Shabbos Parshas Miketz,

5th of Nissan

So every Jew,

man,

woman and child,

makes his home and room etc. — in the manner of a "miniature Sanctuary"⁷,

a house of Torah, prayer, and gemilus chassadim

(and tzedakah)

so that the physical house and the physical vessels

(the table and chair and the like)

become vessels for holiness

(Torah,

prayer and charity)

a "house full of books"⁷² etc.,

as emphasized also in the holiday of Pesach — "Who passed over the houses of the children of Israel"⁷³.

And special attention should be given to this regarding the connection of children,

who play a main part in the Seder of Pesach

(One does various things before Pesach,

and makes changes so that the children should not fall asleep and so that the children should ask⁷⁴)

Also including — that each child should have his own siddur,

Chumash and

(to enlarge)

tzedakah pushka,

or also their own "Haggadah Shel Pesach"⁷⁵

(with drawings*⁷)

And through all this, the child makes his room and little table and little bed, etc. — a "Mikdash Me'at",

a spark of holiness.

What then receives the physical room and the physical vessels and the Gag-

tser household — an independent existence,

for "holiness does not move from its place"

(as above)

And one goes in there "dressed in a kapat and a belt,

and stands near the table,"

in the manner of "Know before Whom you stand"⁷⁷,

and one speaks,

with tears of joy — like a son to his father,

an only child to elderly parents⁷⁸,

a Jew

You are children to the L-rd your G-d⁷⁹

To our Father in heaven,

Which brings the Father the greatest delight,

And the pleasure of the Creator becomes pleasure of the created".

Until it emerges in the ultimate revelation and perfection — in the "Great Sanctuary,"

the Third Holy Temple,

And there itself — in the Holy of Holies,

the singular essence of the place.

(in the world)

where the yechidah of every Jewish soul,

connects with the yechidah above,

the unique one of the world,

in the true and complete redemption through our righteous Moshiach — the general yechidah⁸¹,

and immediately, right away.