English translation — משיחות ש״ם ויק" פ, פ׳ פרה, מבח״ח ניסן ה׳תשמ״ח

A.

From the special aspects of this Shabbos — the year of Parshas Parah — the matter of "Chukas HaTorah"

(as stated at the beginning of Parshas Parah,

')

.

And it is explained in the discourses of Chassidus on the verse¹,

S''Z Zudanet HaTodah,

the term 'engraving',

that is,

Just as the Torah in its root and source is there in the aspect of the letters of engraving,

which is a higher level than the aspect of its clothing in the level of written letters.

.

And this is: "This is the statute of the Torah."

.

In terms of the letters of the engraving of the Torah, that from there actually descends and is drawn into the letters of the writing,

i.e., into the Oral Torah.

And one should connect to this matter — the conclusion of the completion and supplement of the Torah scroll by the emissaries, may they live, on this Thursday,

"Erev Shabbos"⁴ of the portion "This is the statute of the Torah" — according to what is known, that when one completes a new Torah scroll,

it adds

(Another Sefer Torah on the Torah scrolls)

1)

D’a Chazakah.

2)

Likkutei Torah, Rosh Perek Chukat.

And see also there, Rosh Sefer BeChukotai.

And in the Kuntres.

3)

The 20th day

(Good and kindness)

Adar,

The thirtieth day of the passing of the righteous Rebbetzin, may her soul be at rest (N.E.).

And to note from the connection and relevance and passing to the matter of a Torah scroll — according to the statement of our Sages of blessed memory.

It is similar to a Torah scroll that fell"

(Mo'ed Katan 25,

a)

,

And in any case, regarding a Torah scholar

(and similarly, a righteous woman)

—.

Her taking is like her giving,

Just as her giving was with sixty myriads,

so too her taking is with sixty myriads"

(Ketubot 17,

a)

.

And to also note from the connection and relevance to the ³ Parah —.

Why was the death of Miriam juxtaposed with the section of the Red Heifer,

to tell you,

Just as the Red Heifer atones, so too does the death of the righteous atone"

("Mo"K" 28,

Ra"A.

Brought in Rashi Chukas 20,

a.

And see Igros Kodesh sec. 28

4)

Pesachim 106,

section 1.

5)

See also above p. 24 and onward.

in the world,

and it can be said that this is)

essential humility,

a novelty in the entirety of the matter of the Torah,

even to the first Sefer Torah that Moshe Rabbeinu wrote and placed in the Ark⁴,

together with the Tablets,

the letters of engraving that are in the Torah,

"Chukas HaTorah",

That is,

Connection and extension of the aspect of engraving in the Torah, in the aspect of the written letters of a Sefer Torah.

And one may add,

That “This is the statute of the Torah” — the humble revelation,

He points with his finger and says “This” — is especially emphasized in a Sefer Torah written by Jews,

Because,

The Sefer Torah that Moshe Rabbeinu wrote,

And especially the Tablets

(Letters of engraving)

themselves,

are found in the Ark in the Holy of Holies,

and they are not seen openly,

But the Sefer Torah that Bnei Yisrael write is intended and in a manner that they can point with a finger and say "This is the statute of the Torah",

Behold the Torah as it is drawn in it from the aspect of "statute of the Torah",

letters of engraving⁵.

6)

As the Ark,

or from the side of the Ark

(Kevod HaDe'ot — Bava Basra 14,

and onwards.

Rashi Yeller 31,

fine linen

7)

See Taanis at its end.

Shemot Rabbah, end of chapter 23.

Rashi, Beshalach 15,

2.

8)

Balak, Rashi, Chukat, there:.

And from the Written Torah this revelation will be drawn into the Oral Torah".

And it can be said,

that also the revelation and drawing down to Choshen Mishpat remain for the mitzvah of writing a Sefer Torah ~ according to what was said

(Rosh, Halachot Ketanot, beginning of Halachot Sefer Torah.

And see Shulchan Aruch, Yoreh De'ah, Halachot Sefer Torah, section 262)

that nowadays.

.

A positive commandment.

.

To write the Chumashim of the Torah, and Mishnah, and Gemara, and their commentaries.

.

For the commandment in the Ark of the Torah is to study thus,

as it is written

(and child no,

it)

and teach it to the children of Israel, put it in their mouths,

and through the Gemara and the commentary, one knows the explanation of the commandments and the laws clearly,

therefore they are the books that a person is commanded to write"

(and see also above d. 184 and etc.

and it is repeated)

,

and therefore,

it should be a revelation and drawing down of the aspect of engraving also in the Oral Torah,

since the main study of Torah

(not merely pointing with a finger and saying this,

but actual study,

to know the deed that they should do)

It is from books that do not have the holiness of a Sefer Torah,

Oral Torah specifically.

Shabbos Parah Vayakhel,

Parshas Parah,

Rosh Chodesh Nisan

and 32

B.

In addition to what was stated above regarding the matter,

This is the statute of the Torah• which pertains to the conclusion of every Sefer Torah — one should pause and emphasize the special matter pertaining to the completion of writing a Sefer Torah by the emissaries, may they live.

And by way of preface — the greatness of the elevation of writing a Sefer Torah by many and many of Israel,

,

"In the multitude of people is the King's glory•"¹,

"It is also that by this, unity of Israel is increased" by means of a Sefer Torah in which the matter of unity is emphasized,

Since there is in it a multitude of letters,

"and every letter must be surrounded by parchment on its own",

Nevertheless,

All the multitude of letters unite into one reality,

.

Torah one,

And in a manner that the completeness of each and every letter is connected to the completeness of the entire Torah scroll.

And its parallel in Israel — the initials of the verse 'There are six hundred thousand letters in the Torah' — that despite the division among them, they unite into a true oneness,

And in a manner that the completeness of each one of Israel is connected to the completeness of the collective

9)

Version for that Ki*Z have them a portion in the midst of the matzot; do the commandment 'we will you brother of the song',

.

We have a Torah that has song in it, and in it"

(Rambam at the beginning of Hilchos Sefer Torah>,

The Sefer Torah literally, really.

(And to adorn that in the word Sefer Torah, the majority is not within the reach of each and every Jew,

from if,

together with good, Jew)

.

10)

Proverbs 14,

5.

And the Encyclopedia* Talmudic within it.

And sh-n.

11)

To establish from the daily study of the Rambam — end of Laws of Sukkah and Lulav,

which,

The aforementioned that is explained in our Sages' midrash, emphasized in them the acquisition of unity: Sukkah —

All of Israel are worthy to sit in one sukkah•

(Sukkah 27,

b)

,

And the mitzvah of lulav — the unity of the four species

(one bundle)

that hint to the four types of the Jewish people

(Vayikra Rabbah,

12)

.

12)

Menachot, ch.

1.

Rambam, Hilchos Tefillin, ch. 1, halacha 9.

Tur Shulchan Aruch, Yoreh De'ah, siman 64.

Orach Chaim 63:4.

Shulchan Aruch HaRav Orach Chaim 307:5.

13)

See Teshuvos 27:25.

Shu"t Noda BiYehudah Mahadura Tinyana Orach Chaim 63:40.

Even HaEzer Yoreh De'ah Volume 2, Siman 335:1.

14)

Megaleh Amukos Ofan 176.

Israel,

as emphasized in the Giving of the Torah,

.

If Israel were missing even one, etc.

And this matter

(the unity of Israel)

is emphasized especially in the writing of a Sefer Torah by the shluchim, may they live — because in its writing participated shluchim from all countries in all ends of the earth,

as representatives of all Bnei Yisrael in all these countries,

And Chazal and our Sages said: 'We may benefit a person in his absence.'

And in the language of the verse in the Scroll of Esther — which we read on the days of Purim that we go from them —,

all the Jews who were in all the provinces of the king.¹⁷,

,

province by province and city by city.

that all are united together through the writing of this Sefer Torah.

And with extra emphasis in this year,

the year of Hakhel.

"Assemble the people, the men, the women, and the children, etc., that they may hear and that they may learn, etc., all the words of this Torah."⁷,

The unity of all Israel through

"this Torah."

3.

And more deeply — not only is the unity of Israel most emphasized in the writing of a Sefer Torah by the emissaries,

but more than this — that the content of the concept of writing a Sefer Torah itself is connected with the concept of shlichus.

And the explanation of the matter:

Torah — it is,

from Heaven",

,

I spoke with you from Heaven•■⁷,

His wisdom and His will

Sefer HaSichos - 5748

of the Holy One, blessed be He,

therefore,

they are literally one with His essence and being, may He be blessed,

"The Torah and the Holy One, blessed be He, are entirely one.¹⁰.

And despite this,

"It descended from its place of honor.

.

It traveled and descended in the concealment of the levels, from level to level, in the chain of worlds,

until it became clothed in physical matters and affairs of this world,

which are most of the Torah's commandments, all of them, and their laws,

and in combinations of physical letters in ink on a scroll, etc."²².

And this descent — "from heaven,"

The Torah and the Holy One, blessed be He, are entirely one,

until being clothed in this physical world,

physical letters in ink on parchment — it is a matter of mission,

that the Holy One, blessed be He, "sends" the Torah from above to below,

so that the Jewish people can learn Torah and fulfill the commandments

(Greater is study that leads to action²⁴)

specifically in this physical world²⁵,

which,

Through this, the supreme intention of all of creation will be fulfilled

(including also the 'mission' of Bnei Yisrael, whose souls descended from above to below,

from a high roof to a deep pit)

— The Holy One, blessed be He, desired to have an abode in the lower realms*².

And this is also the content of the matter of writing a Sefer Torah — that the descent of the Torah below specifically is not only from the aspect of 'the Giver',

but also from the aspect of 'the receiver',

since the human below writes by himself the

22)

Zohar,

cited in Tanya ch. 4.

Rabbeinu Shneur Zalman.

And see Zohar, part 1, in,

1.

part 3, p.

1.

Our hope, heaven forbid

(21, 50)

)

.

Ultimate intention

(67, 1)

)

.

And more.

23)

Tanya, ch. 4

(8,

2)

.

24)

Hidushin, 40,

B.

And so forth.

25)

To note,

That also regarding the study of Torah,

Which also pertains in Gan Eden

(unlike practical commandments, which pertain only in this physical world)

,

There is superiority specifically in this physical world — for the Torah 'is not in heaven'* <Bava Metzia 59b,

b)

,

And in Bava Metzia they dispute in the heavenly academy: about him they say, 'He is present,'

he is absent, Rabbah bar Nachmani."

(ibid. 86,

a)

,

A soul in a body that is ailing.

See the Holy Epistle from 26

(144,

2 and onward)

.

26)

See Targum Yonatan on Naso 47.

And more.

Tanya chapter 36.

And in Kuntres Acharon.

The Torah scroll,

"combinations of physical letters in ink on the parchment",

through which and by means of which the holiness of the Torah is drawn and revealed, as it is one with His essence and being, may He be blessed.

And so,

that in the holiness of the letters of the Torah scroll

(as opposed to the Oral Torah)

The descent is more emphasized

("my mission⁴)

below to clothe itself "in physical letter combinations in ink on the book".

D.

And for additional explanation — that the main novelty of Matan Torah is the descent below,

which,

this descent is a prerequisite for ascent,

that specifically through this, a more elevated aspect in Torah is revealed and drawn down:

It is explained in many places² the novelty of the Giving of the Torah — even though we find study of Torah also before the Giving of the Torah²,

by Adam the First²,

and similarly by the Patriarchs,

.

"Abraham was an elder and sitting in the academy"²⁰,

and similarly Isaac and Jacob,

"Our father Abraham fulfilled the entire Torah entirely■² before it was given"²² — that before the Giving of the Torah, the revelation of the light of the Torah did not penetrate the existence of the lower beings,

And in the language of Chazal: "Before the Giving of the Torah there was a 'decree' that 'the upper beings would not descend below and the lower beings would not ascend above',"

And at the Giving of the Torah, this decree was annulled,

And there was a revelation of the light of the Torah in a manner that penetrates the existence of

Shabbat Parshat Vayakhel-Pekudei,

Parshat Parah,

Mevarchim haChodesh Nissan

the lower beings,

that is,

that the main innovation of the Giving of the Torah is — specifically the descent and action below.

And furthermore, the main point,

that the descent of the Torah below

(at the giving of the Torah)

is connected with the revelation and extension of a more elevated level in the Torah:

It is stated in the Gemara" "When Moshe ascended to the heavens, the ministering angels said before the Holy One, blessed be He.

.

A precious hidden thing that is hidden for You.

.

You desire to give it to flesh and blood.

And superficially it is not understood: could one say that the Torah is "a precious hidden treasure that is hidden to You" after the Torah was already revealed to Adam and to his fathers?

And it must be said,

that the level of the Torah revealed before the Giving of the Torah is incomparable to the level of the Torah revealed at the Giving of the Torah,

for at the Giving of the Torah, the level of the Torah was revealed as it is "a precious hidden treasure that is hidden to You' specifically.

And these two extremes — the drawing down specifically below on one hand,

and the revelation of "a precious hidden treasure that is hidden to You" specifically on the other hand — are interdependent,

because,

So that this should be fulfilled: that the Holy One, blessed be He, desired to have a dwelling place in the lower worlds,

a dwelling place for His essence,

He needed

(so to speak)

to reveal the level of Torah as it is "and a vine branch

(from the language of desire and longing)

hidden that is hidden from us.

And in the style of the above — that even the most elevated level of Torah will be in a state of "shlichus",

Specifically to descend below,

In order to make for Him, blessed be He, a dwelling place in the lower realms.

5.

Based on this, it is understood that when there is an addition in the "mission*" of the Torah through the descent below more — then there is also an addition in the revelation of Torah,

Which is revealed in a more elevated aspect in the Torah.

34)

Year 5488 (1728),

2.

And this matter is emphasized also in the days of Purim, for we follow the majority opinion:

Purim is connected with the giving of the Torah — "the Jews upheld and accepted",

.

They upheld what they had already accepted,

that is,

that in the days of Purim, there is strength and reinforcement in the entire concept of the giving of the Torah,

and in a manner that the "great protest against the Torah" is nullified,

since "the generation accepted it in the days of Achashverosh"?

And the explanation of this: specifically from the aspect of descent and concealment and hiding, etc.,

And in the language of our Sages, "Esther from the Torah, from where?"

As it is said, "And I will surely hide My face."

Revealed among Bnei Yisrael is the power of mesirus nefesh that comes from the essence ■*,

And the fulfillment of Matan Torah becomes in their own power specifically

(And not from the aspect of revelation of light from above as it was at Matan Torah)

,

That this is the matter of nullification of "great protest to the Torah."

And through this they also effected regarding the revelation from above — that a more elevated revelation than the Giving of the Torah was drawn down,

"Until the revelation at the Giving of the Torah is called only the beginning"

("And the Jews accepted that which they had begun to do"⁴²)

,

beginning,

regarding the light of the drawing down that was drawn for them on Purim,

which is called "and they accepted,"

that this is the conclusion.

And in the manner of⁴ the elevation of the latter tablets

(B'shi- 1

Sefer HaSichos - 5748

Topic of Chumash of the day of Purim that.

7.

)

— that specifically from the descent of the sin etc.,

that through this they came to the service of teshuvah,

Specifically from bottom to top

(Unlike in the Giving of the Torah of the first tablets, which were in the level of the righteous)

,

Then a greater elevation is added in the Torah — "In the first tablets there were only the Ten Commandments alone,

And in the second tablets I give you that they should contain laws, midrash, and aggadot, as it is said: 'He will tell you secrets of wisdom, for He has twofold understanding.'²⁴*.

6.

And one could say,

That the concept of 'agency' in the Torah is emphasized especially in the matter of the Red Heifer —.

The statute of the Torah,

The general principles of the Torah:

Red heifer —.

The Torah calls it a sin-offering,

And nevertheless,

It is performed specifically outside,

outside the three camps,

since through it is accomplished the refinement and purification of the lowest matters,

Even to the most severe impurity, of the father of fathers etc."²⁵.

And so,

That in the red heifer, the aspect of 'mission' is emphasized more than in most, indeed all, other matters of the Torah — for,

Even though it is a sin-offering

(holy)

,

.

they send it.

Outside the camp"

Outside the three camps,

Outside the boundary of holiness"

In order to effect the clarification and purification in the lowest place, beneath which there is none,

Unlike the other matters

45)

Tisa 34,

1 and onward.

And see there, chapter 4, 298 and onward.

46)

Job •1,

6.

10

47)

Shmuel (Samuel) 86,

1.

48)

See in Be'eruna Likkutei Torah of RAM on Chukat.

49)

Chullin 11,

67a.

And additional stringencies regarding the Red Heifer compared to a regular sin-offering and holy matters in general

(Chagigah 18,

2)

.

50)

See the holy letter from the house.

51)

And go, there is your blessing in.

Messenger — from him that the sender.

Not prophesied there,

Unfortunately,

For in the place of the sender there is no place for the type of mission,

for his [the messenger's] own being is more than his mission

(Kiddushin 41a.

a4

the Torah,

that even though they also descended from above to below,

they were not sent,

to the outside of the camp",

But rather,

within the boundary of holiness.

And in order for the clarification to be able to take place in the very lowest level,

outside the boundary of holiness,

there must be a revelation of a more elevated aspect —.

"This is the statute of the Torah":

Chazal said".

Shlomo said: 'Over all of these I stood, and the portion of the Red Heifer I investigated, inquired, and searched,'

I said, "I will be wise," but it is far from me.

And likewise regarding Moshe Rabbeinu,

Wisdom of holiness —.

At that time, the face of Moshe darkened.

That is to say,

That the purification of the Red Heifer is a matter that is above the Torah as it is in the aspect of wisdom,

,

The Torah emanates from wisdom,

But rather,

,

Chukas HaTorah"

an extension from the aspect of the Keter,

through which purification and cleansing can occur in the lowest place, outside the boundary of holiness."

And therefore,

In the red heifer is revealed the concept of,

Chukas HaTorah"

that is above and beyond wisdom,

will be drawn and revealed in the aspect of the letters of the script of the Written Torah,

the aspect of wisdom".

52)

Bamidbar Rabbah, Perek 19,

3

(at its end)

.

Tanhuma Chukat, vav.

53)

Kohelet Nun,

Bet-Gimmel.

54)

Bamidbar Rabbah, ibid.,

d.

Tanhuma, ibid.

(at its end)

.

55)

Zohar II 30,

a.

here,

a.

III 182,

1.

— And the precision in this: the ruling of Rabbi

(Likkutei Torah Vayikra 5,

b.

(and more)

.

56)

Likkutei Torah Chukat 60,

1.

57)

See Likkutei Torah there, namely,

4: And about this, King Solomon, peace be upon him, said: 'I said I would be wise, but it is far from me.'

That it is above, far from the wisdom of Atzilut,

But through this, the drawing down of the light of Atik, Rosh d'Ayin in Chochmah and Binah,

And this is also the explanation of Chukat HaTorah,

That the Torah should be drawn from its root and source which is in the aspect of glid glifu in the supernal purity.

To be clothed and revealed in the Oral Torah, which are the dry land of the rivers.

Shas [Babylonian Talmud] and Yerushalmi [Jerusalem Talmud],

or Serah,

Mivchar HaChidushim [Selected Novellae] of Nissan

7.

According to the above, one must explain the connection and relevance and the special emphasis of the aforementioned regarding the completion of writing a Sefer Torah by the shluchim [emissaries] sh-yichyu [may they live].

The concept of shlichus [emissary] — although it applies to every Jew,

that his soul descended from a high roof to a deep pit to fulfill the mission of the Holy One, Blessed be He, to make for Him, may He be exalted, a dwelling place in the lower worlds,

This is emphasized especially among those who were chosen — with Divine Providence — to be,

emissaries* of our generation's president,

the Rebbe,*

to fulfill the mission that was entrusted to him,

to engage in spreading Torah and Judaism and spreading the wellsprings outward,

in all the king's* provinces,

,

"one hundred and twenty-seven countries*"

,

the near and the far*.

58)

The distinction, as emphasized in the content of a physical correction at the time of its actual existence — regarding its inclusion in another midnight observance.

59)

Esther 1,

1.

ibid. 60,

Ch

60)

To awaken from the statement of our Sages, of blessed memory

(Esther ch. 1,

8)

,

What did Esther prepare to reign over 127 provinces?

Rather, when the Holy One, blessed be He, said,

Esther, the daughter of Sarah who lived one hundred and twenty-seven years,

and ruled over one hundred and twenty-seven provinces,

that is,

that the elevation of the 127 years of Sarah's life

all of them turned out for good■

(Rashi on Chayei Sarah)

,

is accomplished and drawn — through her work and action of.

Esther, daughter of Sarah*• — in all 127 provinces of the kingdom of Ahasuerus,

the entire world

(for Ahasuerus was ruler of the whole world)

,

Ashi in his mercy and sweat.

He is Ahasuerus,

He in his wickedness from his beginning and until his end,

to your God, m.

Abram is Abraham,

he in his righteousness from beginning to end,

(Megillah 11,

a)

.

And simply — to leave the place where they were until now,

the four cubits of Torah and holiness,

and to go out to,

a distant place*,

both simply,

and they are

(and primarily)

in the spiritual preparedness,

distance from the four cubits of Torah and holiness,

,

kingdoms of King Achashverosh*,

,

He is Achashverosh, etc."

,

"He is in his wickedness from beginning to end*" — in order to engage in spreading Torah, Judaism, and the wellsprings,

until they do.

In all the provinces of King Achashverosh* a place of Torah and holiness,

a dwelling place for Him, blessed be He,

in the likeness of the Mishkan and the Temple

(The making of it is described at length and in detail in the weekly portion⁶⁵)

,

,

And they shall make Me a sanctuary and I will dwell in their midst*"

(As discussed so many times at length)

.

And furthermore,

but,

That the work of the shluchim* is also with Jews who are located,

outside the camp*,

Heaven forbid,

Jews who are in a state opposite to purity in the most severe way,

impurity of the dead,

the reversal of the state of,

You who cling to Hashem your God are all alive today — to bring about also among them the matter of purity and life,

through the power of the Nasi of the generation",

which,

through him was a revelation.

the statute of the Torah*,

•drawing of living waters from the aspect of the Tree of Life from the Keter*⁵⁶,

the springs of the defects of the Torah,

from the aspect of the Keter

(until the innerness of the Keter)

that is like the Torah⁶

(Above wisdom)

⁶.

— and particularly in a manner

61)

Esther 1,

1.

62)

Megillah ibid.

Rashi on the verse.

63)

Includes also its establishment — as the measure of silence of praise

(see below, restriction)

.

64)

Terumah 25,

8.

65)

Va'eschanan 4,

4.

See Avos d'Rebbi Nassan, ch. 34.

66)

L'ha'ir mi'Marveil

(Bamidbar, Perek 3,

6.

Tanchuma Chukat 8)

.

And

(to Moses)

I reveal the reason of the Parah,

and it is,

The Nasi of the generation is ■Atpashtuta and Chasha—

(Teku-Z Tasit)

.

67)

See at length Kuntres Inyana Shel Toras HaChasidus.

And shin.

68)

See Likkutei Chukkas there.

Chochmas Zeh Sidi.

Sefer HaSichos - Hisvaaduyos

that they will be sustained from it•*,

as revealed in the founding of Chabad Chassidut.

From this one understands the great level and special importance in the unity of the shluchim in all the king's provinces at the conclusion of writing a Sefer Torah³⁰,

And in the week of Parshat "Zot Chukat HaTorah"■¹ — that through this it is added with greater strength and vigor in all the activities of the shlichus.

8.

And behold,

In the above, there is also a lesson and instruction regarding the work of the shluchim, may they live:

When they are on shlichus in a distant place, etc., there can be and there are special difficulties that do not exist for those who are within the four cubits of holiness — in addition to the difficulty and sorrow inherent in the overall shlichus of Bnei Yisrael

Kodashim and da'at zad,

Tadi Tahorot,

Because the Kubanit this is a giant clarification of HaB and in wisdom they are clarified,

And this is the wisdom of this Order of Kodashim.

.

And da'at is the Order of Tahorot,

Because for the impure to become pure, this is through da'at, which draws from the Keter.

.

And this is: "Who produces purity from impurity, not one,"

the Unique One of the world,

which is the Crown called Yachak,

specifically from there they draw life.

69)

Tikkunei Zohar, Tikkun 100, in its place.

And see Likkutei Sichos, vol. 4, p. 136, n. 35.

And see there.

70)

To note,

That the expression of the verse in the context of writing a Sefer Torah is — •"Write for yourselves this song",

And our Sages said •"Ak and now but do not err",

As it is said, "And now, Israel, what does the L-rd your G-d [ask of you]" and Bereishis Rabbah 21,

6)

,

Even though "Torah - its completion" are 20 matters

(as is also known from the words of our Sages, may their memory be for a blessing)

(Yalkut Shimoni, Tehillim, remez 702)

•They asked a non-Jew: "They asked the Holy One, blessed be He: 'Who performs repentance?'"

— for,

after the second tablets, the quality of repentance was also added to the Torah

(as above, section 5)

.

And this was emphasized also in the writing of Sefer Torah and the shluchim — from the fact that their service and activity is specifically in a distant place,

to •outside the camp",

through the service of teshuvah.

71)

And in particular, when connecting this with the matter of histalkus

(the thirtieth day)

— for the death of the righteous atones like the red heifer,

as above, note 3.

In the time of the exile,

In the situation and state of "children who have been exiled from their father's table"¹.

But if the shliach complains about the difficulty and anguish etc. involved in the work of the shlichus — we explain to him that through the difficulty and anguish one comes to a greater elevation*¹,

In a manner similar to that mentioned above regarding Torah,

that specifically through the "shlichus" of Torah to descend downward

(the matter of anguish etc.>) a more elevated aspect in Torah is revealed,

and the greater the descent downward, the more the revelation of an even more elevated aspect in Torah increases.

And we may add,

that regarding this matter we find an extraordinary thing:

Regarding the tribe of Levi, whose number was smaller than the other tribes — the Rame Katz writes: "It is puzzling: why should His servants, blessed by G-d, not be like all the people?" And he answers,

"For the tribe of Levi was not enslaved in the labor of Egypt and in harsh work,

And behold, Israel, whose lives the Egyptians embittered with hard labor in order to reduce them,

The Holy One, blessed be He,

multiplied them against

72)

And it can be explained in the clarification of the precision of.

Their father's table — from that which they were sent"

(Seudah)

Indicates the essence of a person’s establishment,

as emphasized in the laws of eiruvin — that by placing food one establishes his Shabbos boundary,

•For a person’s mind and dwelling are in the place of his food"

(Shulchan Aruch Admor HaZohar Orach Chaim 68:8)

,

And it can be said to the heart,

the essence of the pain of the exile is emphasized in Kadesh.

They were exiled from their father's table".

73)

Berachot 3,

sec. 1.

74)

Let us also note from the mention of our parshah

(198,

section 1 and etc.)

•Happy is he who has the God of Jacob as his help, whose shivdo is in the Lord his God.

.

his break,

And he did not say 'his hope' or 'his trust' but 'his break',

Do not read 'shivro'

(with a left shin)

but 'shivro'

(with a right shin)

,

It is pleasing to the righteous to break their bones and to be broken, and to add brokenness upon brokenness, all for the sake of G‑d.

.

And through that they merited redemption and miracles and many signs."

And he concludes: 'And you, holy supernal ones, who suffer bodily brokenness from place to place for the sake of the Holy One, blessed be He,'

'Since you are worthy, miracles and redemption will come to you, and you will merit the life of the World to Come."'

See also Likkutei Levi Yitzchak, ad loc.

(253 and onward)

.

75)

Bamidbar 3,

14.

ibid., Zik,

P' Parah,

Mibaho'oz Nissan

Gezirat Mezarim,

As it is said, "And as they afflicted it, so it increased and so it spread."

.

And the people multiplied and became very mighty.

.

But the tribe of Levi were fruitful and multiplied like the way of all the land,

and they did not rise above like the other tribes*.

And likewise it is understood regarding the emissaries — that specifically through the difficulty etc. is made the elevation of,

and they became very mighty,

And they increased and became very, very mighty•"

(very much)

",

As is seen, the shluchim are actually going.

And this matter adds encouragement and zeal in the work of the shluchim in a distant place,

•in all their journeys""

(and likewise in the entirety of the mission work of "our deeds and our service"■■ during the time of exile)

— that it should be with joy and good heart

(And with extra emphasis this year — the year 5748,

you will do and rejoice — tav with a chirik,

tav with a shva)

,

and in the language of the Rambam"

(Psak Din for halacha)

in the daily lesson —,

The joy that a person experiences in performing the mitzvahs is a great service/ And together with this,

Power is given to every Jew

(,

"I ask of Him only according to your strength")

to fulfill what is said"

You served the L-rd your G-d with joy and with a good heart/ and up to the level of joy of King David — as a continuation of the halacha,

And thus King David of Israel said etc. as it is stated⁵■ And King David was leaping and dancing before the L-rd and the/

76)

Exodus 1,

Yud 3.

77)

ibid.,

Kaf.

78)

ibid.,

Zayin.

79)

See Likkutei Torah, Shlach 1a and onward.

80)

Lamed of the verse — at the conclusion and seal of the parshah

(Pekudei

81)

Tanya, chapter 37.

82)

Halachos of Lulav, at their end.

83)

Tnmv&A Nasa Ya.

Nmdv"r My"k,

1.

84)

Tavo Koach,

Mz.

85)

II Samuel 6,

Noach.

He knows that specifically through difficulty and more etc. they come to the greatest elevation,

as above.

And one may add,

that also the empowerment to work with joy and a good heart despite the difficulty and suffering,

it is — through,

"Chukat HaTorah":

Service with joy and a good heart in a time and situation of sorrow — this is a matter of uniting opposites.

But,

Since the Holy One, blessed be He, is

"the impossibility of impossibilities"

Therefore,

demands of a Jew

(after He gives him strength)

that his service should also be in a manner of uniting opposites,

Through the power of Torah, which contains the unification of opposites,

As emphasized in the Ark — where the Tablets are found,

the engraved letters,

•Statute of the Torah• — "The place of the Ark is not from the measurement"

That is,

Despite the fact that the Ark must be precisely measured and limited,

,

two and a half cubits its length and one and a half cubits its width G-d*,

Nevertheless,

• The place of the Ark is not from the measurement.

And so too with the Torah in its entirety — that even though the number of its letters is with measurement and limitation to the utmost precision³⁵ / no less and no more,

Nevertheless,

,

it is longer than the measure of the earth and broader than the sea"³⁶,

.

And without limit.

86)

See Zohar, the Rashba, Chazvi S.T.H.

Brought and discussed in Sefer HaChasira to the Ha"* Led,

B and these.

1ןוו.

87)

And Chazal said that the red heifer is a connection of impurities — it purifies the impure and blinds the pure.

(Bamidbar Rabbah, chapter 10,

3. Tanchusa, Tosafot Z)

88)

Yoma Ba,

Mazi and Shin.

89)

Our portion

(Vayakhel)

36,

A.

90)

And its meaning in avodah,

i.e.,

that the person, without, in a movement of falling and lack, seeks to establish,

.

It is not the aspect of the measure\

That which can explain the truth of the Torah.

91)

Text regarding all details of the laws in Halacha concerning the manner of writing the letters with utmost precision.

92)

Job 11,

End.

And see Halacha 8:8 of Admor HaZaken, ch. 1, halacha 5.

93)

But,

That this matter is revealed in actuality in Choshen Mishpat — and it can be said that it is like the name that also the humble of.

The place of the Ark is not from the measurement• it is not explained in the Torah Shebe'al Peh

(And on the contrary — in the Torah Shebe'al Peh the measurement of the Ark is explained,

• completed and one etc. —)

,

Beis in Choshen Mishpat.

Sefer HaSichos - 5748

9.

And another essential matter learned from Parshas Parah — which is also connected to the work of the shluchim — the juxtaposition of Parshas Parah to Parshas HaChodesh:

The reading of Parshas Parah is an introduction to Parshas HaChodesh, which discusses the Paschal sacrifice —,

to admonish Yisroel to purify themselves so that they may make their Pesach offerings in purity.""

And here is its novelty relative to the other Parshiyos — for regarding the other Parshiyos,

,

sometimes there is an interruption between the first Shabbos

(Parshas Shekalim)

and the second

(Parshas Zachor)

,

or between the second and third

(Parshas Parah)

,

and sometimes there are two intervals between the first and second and between the second and third

(as in the fixed calendar of this year)

,

But between the third and the fourth

(Parah and HaChodesh)

we do not interrupt.

,

The sign of these parshiyot is between these cups.

.

For between the third and the fourth he should not drink*".

And the content of the matter — that from the avodah of Parshat Parah,

The concept of purity,

the service of repentance,

come immediately —

there is no interruption* — to the³⁷ of the month,

whose content — the humility of the redemption,

,

This month is for you.

.

Rosh Chodesh of

94)

to adorn,

that in both of them

(Parah and HaChodesh)

the humility of D. is emphasized.

Chukat-,

as our Sages said

(Shmos Rabbah 19,

b)

.

in your statutes

(plural)

,

this is the statute of the Passover and the statute of the Red Heifer,

because they both resemble each other,

Regarding this it is said: "This is the statute of the Passover," and regarding this it is said: "This is the statute of the Torah."

And he continues,

•And you do not know which statute is greater than this,

A parable of two matrons who are similar, etc.,

Who is greater,

The heifer,

That those who eat the Passover sprinkle upon it, etc. –

(Explained in the discourse beginning "And the statute of the Torah" [year] 5629.)

5681.

This was said at the farbrengen.

Encourage and see the following note.

And Av-M.

95)

Rashi Megillah 29,

a.

And in the Yerushalmi

(Megillah 3:5 — brought in Rashi there)

:.

In general, they advance the month for the portion of Parah,

since on the first of Nissan the Tabernacle was erected and on the second the (red) heifer was burned,

And why did they advance it?

Because it is the purification of Israel.

96)

Rambam, Laws of Prayer, ch. 3, brought in.

97)

Jerusalem Talmud ibid.

Redemption*\"

Pesach sacrifice and Yetzi*at Mitzrayim,

includes also the future redemption,

about it is said\"

As in the days of your exodus from the land of Egypt, I will show you wonders*.

And this humility is especially emphasized among the shluchim — as mentioned above

§7

That their service is until* and like the humility of the heifer,

to purify even Jews who are in a state opposite to purity in the most severe manner,

opposite of the humility of,

You who cling to the L-rd your G-d, alive*,

And therefore,

from this service come immediately

("They do not interrupt*")

For the month of,

The true and complete redemption through our righteous Mashiach.

10.

And in simple letters:

After many years of the work of the shluchim in all the king's provinces,

In all corners of the earth,

In the dissemination of Torah and Judaism and the wellsprings outward,

In order to bring about purity even among those who were,

Outside the camp* — surely the work has already been completed⁰⁰,

and consequently,

the true and complete redemption has come through our righteous Moshiach, immediately and actually.

And especially according to the words of His Holiness, our Master, our Teacher, and our Rebbe, the Nasi of our generation¹⁰ — a few decades ago — that only remains,

to polish the buttons*,

and in our days,

they have already also completed,

the polishing of the buttons*.

And in the language of the Gemara⁰² —,

all the ki-

98)

Shmor Pat-o.

11.

99)

Micah 7,

66.

100> and to note,

that if there are those who look at Jews not with a good eye,

and claim that still the majority of Bnei Yisrael are not pure etc. — behold

(according to their view)

on the contrary,

when the majority of Israel are impure with the most severe impurity,

impurity of the dead

(the opposite of the Magb D.)

And you who cling to Hashem.

.

Chayim Kulkhem")

,

offer the Paschal sacrifice

(Pesachim with,

1.

Rambam, Hilchos Korban Pesach, perek 6)

,

And go, and accordingly,

z"l, the Holy Temple in its place, etc.

101)

Sichas Simchas Torah 5689.

102)

Sanhedrin 7,

b.

Shabbos Parshas Mikeitz,

Parshas Parah,

Mevorchim HaChodesh Nissan

Commanded⁵¹,

which,

And it was already said in the time of the Gemara,

and certainly in these days,

after the entirety of our deeds and service during the accursed and bitter exile,

In general and in particular the unusual matters, etc.,

No trouble stands twice,

that through them they will go out 18,

birthpangs of Mashiach*

(as the Admur HaEmtza'i said"¹)

.

And the continuation of the words of the Talmud²"⁴⁵ —.

And what does it depend on? Only on repentance,

Which,

Repentance is in one hour and in one moment⁵"⁴⁷,

As the ruling of the Gemara in tractate Kiddushin*"! that thought of repentance makes one a complete tzadik,

And in the words of the Rebbe, my father-in-law, the leader of our generation⁴⁸"⁴⁹ that,

a sigh of a Jew"

(

a Jewish groan")

is a matter of complete repentance

(supernal)

,

And since in each and every Jew there were many thoughts of repentance,

especially after the work and activity of the emissaries — surely,

"immediately they are redeemed"⁵⁰,

immediately and instantly, literally.

11.

May it be His will that the completion of the Sefer Torah by the emissaries will also be the conclusion and perfection of their work in fulfilling the general mission — to make for Him, blessed be He, a dwelling place in the lower worlds.

And immediately they dance with the new Sefer Torah — together with all the Sifrei Torah"¹,

And together

with all the synagogues and study halls"¹¹,

and certainly the Jews within them,

within the Jewish people — to greet Moshiach Tzidkeinu.

And they begin to prepare for the offering of the Passover sacrifice — as mentioned,

that from Parsha Parah they come to Parsha HaChodesh,

the Passover sacrifice — in the third Beis HaMikdash,

Built and completed, will be revealed and come from heaven"⁵³"

Immediately and at once,

Even on the day of forgetting,

And especially after midnight,

"Ratzo d'Ratzein",

Time associated with the third redemption and the third Beis HaMikdash!!.

12.

And in order to hasten and expedite more the juxtaposition of Parah to the month,

(the Redemption)

— one must add even more in the work of preparation for Pesach

(thirty days before the holiday⁵⁴)

.

And more specifically: regarding Torah study — study of the laws of Pesach⁴,

regarding charity — Ma'os Chitim⁵,

including also all needs of the holiday,

and in the manner that he gives,

From the good and sweet of his table.

.

"All⁵⁷ fat is the Lord's"⁵⁸,

as is emphasized also in the precise wording,

"wheat coins"

(even though one fulfills the obligation of eating matzah from any of the five grains•")

— the choicest of the five grains.

And also, and especially, regarding the education of minors

103)

To arise from the precision of the language.

(all finished)

"Wake up!",

And not.

(all finished)

"the exiles".

104)

A quotation from Sefer HaSichos.

105)

Zohar Chadash I, 129,

sec. 1.

106)

Kiddushin 80,

50,

And see that 'Kiddushin' hints to the acquisition of the redemption — •He sanctifies Israel, K' Hoopa and Kiddushin,

their third in her,

marriage ■ that they will be the marriage of the Messiah and Shemot Midrash Rabbah section 86)

.

107)

Likkutei Torah, hei daled, Tashah,

small section 1.

Igrot Kodesh of his, volume 3, section 551.

108)

Rambam, Hilchot Teshuvah, ch. 7, hal. 5.

109)

To also note from the custom of Israel at the gathering for the introduction of a new Sefer Torah — that they take out all the Sifrei Torah from the Ark to greet the new Sefer Torah.

(See at length the letter of His Holiness

my father-in-law, the Rebbe — printed in Igrot Kodesh, section 6, p. 103, etc.)

.

110)

That they will establish in Eretz Yisrael.

(Megillah 26,

a)

.

111)

Rashi and Tosafos — Sukkah 41,

sec. 1.

and earlier.

112)

See the Maamarei Admor HaZaken 5666 at its end.

And earlier.

113)

Pesachim 6,

section 1.

And see there.

114)

Shulchan Aruch of the Alter Rebbe, Orach Chaim, section 529.

115)

There, par. 5.

116)

Leviticus 3,

117)

Rashbam, Laws of Forbidden Things on the Altar, at their end.

Shulchan Aruch Yoreh De'ah, section 268.

118)

Rambam, Laws of Chametz and Matzah, ch.6, hal.4.

Shulchan Aruch? Orach Chayim, beginning of siman 453.

30c