English translation — ש״פ אחדי, מבה״ח אייר

the giving of the Torah⁷.

Accordingly it is also understandable the reason for the custom to study Pirkei Avot on every Shabbat between Passover and Shavuot,

beginning from "Moses received the Torah from Sinai etc." in the first chapter on the first Shabbat after Passover,

because already on the holiday of Passover

(and particularly in the years after the giving of the Torah)

and so forth, in the Shabbos after this

(when all matters of Pesach are elevated in a manner of "veyavolu")

has the power and the beginning of all this

(and one knows that this will bring)

the revelation of "Moshe received the Torah from Sinai* at the giving of the Torah:

and therefore one learns about this already in the first Shabbos after Pesach

(Although the actual revelation of Moshiach will be only after the 49 days of the Omer)

When the revelation of Moshiach begins,

so that one should know that they already have the concept in potential and they already have the beginning of the concept,

and — to know wherein lies the service of a Jew during these days

(the days of the Omer)

to bring out the concept

(From "Moshe received the Torah from Sinai")

From potential to actual comes through the Giving of the Torah.

But in order to bring this into actuality and revelation,

one needs the study and work of "Middos and character traits"

(Counting of the Omer)

as above.

The aforementioned matter — it is service: the preparation of studying Pirkei Avos for the Giving of the Torah consists not only in clarifying the character traits, etc.

But rather, “to everyone, the head” — it adds to be in a new manner in the study of the Torah itself

[Including,

in the study of Pirkei Avos,

a tractate of the Oral Torah]

— which came through “Moses received the Torah from Sinai,”

which includes the entire Torah,

both the Written Torah,

And also the Oral Torah¹.

As the Rambam writes²² that "all the commandments that were given to Moshe at Sinai were given with their explanation,

as it is said²³ 'And I will give you the tablets of stone, and the Torah, and the commandment,'

Torah refers to the Written Torah,

and the commandment is its explanation,

and we were commanded to perform the Torah according to the commandment,

and this commandment is called the Oral Torah."

From this it is understood,

So "Moses received the Torah from Sinai" includes the Written Torah together with "its interpretation",

the Oral Torah,

which he received together with the Written Torah

(and not after receiving the entire Written Torah)

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With this one will also understand the continuation in the first Mishnah —,

They

(the Men of the Great Assembly who received from the prophets, etc.,

until Moses)

said three things: Be deliberate in judgment, raise many students, and make a fence for the Torah*,

for apparently this

(the,

they said")

should have stood in a separate Mishnah,

Why does it come in the same Mishnah in the continuation, one to,

Moshe received the Torah from Sinai and transmitted it, etc. And the prophets transmitted it to the Men of the Great Assembly"?

And it can be said from the explanations in this:

After the Mishnah begins with the general concept of the transmission of the Torah

("Moshe received the Torah from Sinai and transmitted it, etc.")

says the

("Men of the Great Assembly in")

Mishnah — the three fundamental instructions "upon which the Torah is sustained"²⁵.

So from

(and in addition to)

the matter of,

Moshe received the Torah from Sinai kaf-resh*

(which is recounted in the language of narrative)

come instructions regarding the acceptance and transmission of the Torah from generation to generation,

and among them — "and raise up many students,"

then one can

And at the time when he teaches him a Mishnah, he knows that it is night.

That is, immediately on the first night

(of the who is day and who• night)

at Mount Sinai he learned a Mishnah

(Oral Torah)

And on the day after it — the continuation of Torah study

(Written Torah)

And to note,

that from the language of the Rambam

(in the text and in note 22)

It implies that he would say it immediately after each individual matter —.

Its explanation:

And he did not wait until night.

And see further.

One should not be content with receiving the Torah from one's teacher,

Rather, the recipient of the Torah must raise many disciples²⁶.

And one can say further in this connection of "and raise many disciples" with the beginning of the Mishnah — "Moses received the Torah from Sinai and transmitted it, etc.":

Moses our teacher was the first who initiated the matter of "and raise many disciples",

And in the greatest manner: Moshe was not satisfied with receiving the Torah at Sinai,

and transmitting it to Yehoshua

(and he transmitted it to Yehoshua)

Rather, he himself taught the Torah with all of the Jewish people,

as our Sages of blessed memory said²² "How was the order of Mishnah,

Moshe learned from the Almighty, etc. All the people entered and Moshe repeated to them their chapter."

And to such an extent is the novelty of Moshe's effort in this,

So even though earlier "Aharon entered, and Moshe taught him his chapter, etc. His sons entered, and Moshe taught them their chapter, etc. The elders entered, and Moshe taught them their chapter" — he taught the same²⁸ subject three times,

he was not satisfied with this, nor did he rely on them to already teach it to all the people,

Rather, Moshe himself taught it to all the people a fourth time!

It follows,

that Moshe Rabbeinu is the first and greatest example of the conduct of "and raise up many students" — all six hundred thousand of Israel from

Parshat Acharei,

Mevarchim HaChodesh Iyar

that generation,

were his disciples²⁹,

until all Jews of all generations are students of Moshe Rabbeinu — as stated³⁰.

Torah was commanded to us by Moshe, an inheritance of the congregation of Yaakov"•

Accordingly, it also applies regarding the connection of this chapter with the Shabbat after the holiday of Pesach:

In continuation of what was just said

(during the holiday of Pesach)

The concept of begins.

Moshe received the Torah from Sinai and transmitted it etc."

(as above, sec. 2)

The revelation from above of the Giving of the Torah

(From the aspect of the revelation from above of the revealed [aspect] upon them from the Supreme King of Kings, the Holy One, blessed be He)

And in addition to that which itself already calls forth the service of Jews,

to begin learning Torah in a new manner

(as above, sec. 3)

— then comes the arousal from below, more in the service of Jews from below to above

(the service during the days of Sefirah)

— through the enactment of the sages

(in the Oral Torah)

and the actual fulfillment of the instruction by Jews from

(the purpose of the giving and receiving of the Torah)

“and raise many students” — then in addition to one's own learning,

one should study Torah also with others and establish them as students.

And we should add an explanation to this:

Even though.

“and raise many students” is a directive from our Sages, of blessed memory, in the Mishnah.

(and not a <i>chiyuv</i> from the Torah)

nevertheless,

at the time and through the fulfillment of this directive — one fulfills a positive commandment from the Torah.

“And you shall teach them to your children — these are the students”³¹.

As we find regarding many matters — that although there is no obligation in the matter from the Torah,

only Rabbinic,

or due to a <i>hidur mitzvah</i>,

A stringency,

or only a custom of Israel — when one fulfills this matter, one thereby fulfills a mitzvah from the Torah.

[Among the examples of this — the mitzvah of remembering Amalek

(as discussed recently at length³³)

: even though the obligation in this

(according to several poskim³³)

is only once a year,

one fulfills the mitzvah from the Torah

(from.

Zachor" and from,

Lo Tishkach"³⁴)

Every time that one says the parshah in the Torah,

Even if the reason for the saying is entirely due to the rabbinic enactment

(such as the reading of this parshah in the portion of Ki Teitzei)

or a Jewish custom

(As

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Reciting Parshas Zachor in the "Six Remembrances" every day³⁵)

and so forth]

The difference and practical ramification is — before fulfilling the mitzvah,

When beforehand it depends on the knowledge and will of the person whether he wants to fulfill this mitzvah or another mitzvah

(Because he has no obligation from the Torah to fulfill specifically this mitzvah).

: But at the time of fulfillment,

he fulfills a mitzvah from the Torah.

And it is understood that one cannot say it is also a positive commandment — in addition to a custom.

So too it is understood regarding "and raise up many students": although he has no obligation from the Torah to raise up "many students" (this is a directive from our Sages),

the obligation is only "and you shall teach them to your children, these are the students."

(There is no condition that there must be many students)

— But every time one fulfills this matter,

through one student that one establishes

(regardless of whether this is the first student,

or the thousandth student,

or the student one thousand and one)

— one fulfills the same mitzvah from the Torah: 'And you shall teach them to your children — these are the students.'

Based on this, the connection between 'raise up many students' and 'Moses received the Torah from Sinai' is sweetened: in addition to the fact that this is part of the Oral Torah which is included in 'Moses received the Torah from Sinai'

(as above, T"D)

is the fulfillment of the instruction itself a fulfillment of a commandment from the Torah

(Oral Torah)

*³ and it is not applicable

to say regarding this

(in a commandment from the Torah)

also,

What this

the entire Written Torah

Moses received in its entirety and revealed from Sinai

(However, the Oral Torah and the commandments from the words of the scribes, etc. — although he also received it then — it comes out openly and in detail mainly in the later generations,

by means of the distinguished disciple in every generation,

And Moses

(mainly)

received the principles in this,

as explained elsewhere)"

Thus, the connection of the custom of studying Pirkei Avot in continuation of the holiday of Passover is sweetened.

(when the revelation of the Torah begins)

: although the recitation of Pirkei Avot on these Shabbosim is only a custom of Israel

("it is customary")

not a rabbinic obligation, and certainly not from the Torah — is, however, during the learning of the chapter on these Shabbosim,

one fulfills a positive commandment of Torah study.

And perhaps one can also say — that through fulfillment of the instruction of "and raise up many students" — one also comes to the fulfillment of the mitzvah from the Torah of "and you shall teach them to your children, these are the students"

(And similarly, through fulfillment of the custom of learning Pirkei Avot on these Shabbats, one also comes to the mitzvah of Torah study)

In addition to that which through this one comes to more than would have been through the obligatory obligation from the Torah

(because he is a businessman)

From the aspect of obligation, it is enough that one should be "and you shall teach them to your children, these are the students"

(one or two — your children (plural))

But the directive "and make many students" gives that there should be "many students" — this is in addition to that:

Shabbat of Parshat Acharei,

from the month of Iyar

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David dem Yoat dam is no biblical obligation,

And this has come through the Sages,

or is an ancient custom of Israel,

a hiddur mitzvah and the like,

And a Jew willingly takes from his permitted business time to fulfill the instruction•³ — he has an extra love for it

(along the lines of 'I love the words of the Sages more than the words of Torah'³)

which gives that the fulfillment of the mitzvah

(of "ושננתם לבניך")

Should be with more emotion and enthusiasm, etc.,

And not just as "mitzvos anashim melumada"⁴

(And even then he fulfills the mitzvah,

and is obligated in the blessing of the mitzvah)

Until in a manner of "with all your heart, with all your soul, and with all your might"⁵

(And through this he also comes to fulfill an additional mitzvah from the Torah)

As each one knows in oneself,

that a custom or a hiddur that he has from the custom of his fathers,

and from his education at home

[due to all the details in this]

— gives him warmth and feeling in the fulfillment of his mitzvos.

According to this, it turns out,

that by fulfilling the instruction in the Mishnah "and raise many students" or the custom of studying Pirkei Avos

(and similarly other teachings of the Sages regarding customs of Israel,

In the beautification of the commandment, etc.)

— one has both the virtue and the force of a commandment from the Torah,

in

addition — also the virtue that one fulfills it with feeling and enthusiasm,

"with all your heart ger",

in addition to the addition that comes into the commandment itself

(that it is in the manner of "many")

Based on this, one can also add to the explanation of the reason why we learn the Mishnah tractate after Passover,

When it begins that the revelation of the Giving of the Torah — because this demonstrates,

That then begins the renewal of the acceptance of the Torah and fulfillment of the Torah — both the matters and commandments from the Torah

(the Written Torah)

with the virtues thereof,

and also the enactments of the sages in the Oral Torah,

with the virtues thereof,

As above.

According to the above, one can say one of the reasons for the prevention that was carried out

(already several years)

or in continuation and in proximity to the holiday of Passover,

one should make a "Kinus Torah"

[how good — on the day after Passover,

And in the determination of this year — on the sixth day,

and its continuation — on the first day after this Shabbat⁴²]

And how many are those who engage in Torah discussion — because in the continuation of the holiday of Passover, the matter of "Moses received the Torah from Sinai" is renewed,

the Written Torah and the Oral Torah

(and everything that a veteran student will innovate⁴³)

Therefore, this is a suitable time to increase in Torah study,

And although the Torah gathering is a Jewish custom

(not any obligation)

— one fulfills through this — during the gathering — the positive commandment from the Torah of Talmud Torah

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Torah and Torah study in public,

And together with this — with the feeling and enthusiasm that comes through a custom,

and through a multitude,

As above.

The order of all that was said above is very simple:

Coming from the holiday of Pesach,

Head of the festivals — a "new year" begins in the sense of "Moshe received the Torah from Sinai" — this must evoke among Jews,

A new addition,

And a new strengthening,

With greater strength and might,

In Torah study — both the Oral Torah and the Written Torah,

including the entire Torah,

and in addition to the obligation in this according to Torah,

and according to the enactment of the Sages — also to strengthen and increase in Torah study in the manner of those who are stringent and those who are stringent among the stringent,

and according to the customs of Israel

(like the custom of studying Pirkei Avos)

in every place and circle according to its context.

And simply: to strengthen and add in all Torah study sessions,

both the individual study sessions,

each one according to his measure,

and also the general study sessions — according to the enactments of the Sages and customs of Israel in every generation and in every place,

including and especially in our generation — the ordinance of my master, father-in-law, the Rebbe,

the Nasi of our generation,

of studying the Chumash, Tehillim, Tanya sessions

(Chumash, Tehillim, Tanya)

Every day: the daily portion of Chumash,

the portion of Tehillim as divided for the days of the month,

and the portion of Tanya as divided for the days of the year

(simple,

or of a leap year,

like this year)

and most recently — the daily portion of Rambam was added,

Although its reason is a rabbinic enactment and directive — one is careful in fulfilling this enactment

fulfills the positive commandment from the Torah⁴⁴ of Talmud Torah⁴⁵,

On the contrary — with special affection and preciousness,

being a directive from his Rebbe,

the Nasi of the generation,

or a private custom of his home and family,

and so forth.

And similarly — regarding most customs of Israel related to Torah study,

And among them — the good custom of Chassidim

(In previous generations,

and even in our generation)

— to learn a chapter of Tanya every day

(before the morning prayer⁴⁶)

And it is worthwhile to publicize and strengthen this custom — and its fulfillment — is the fulfillment of the positive commandment from the Torah,

the study of the Oral Torah.

And also — to add in this

(in strengthening and adding in Torah study)

— regarding

that after 8,

from Chol HaMoed Iyar

the above-mentioned custom

of making 8 "Torah gatherings" following Passover.

It is worthwhile to arouse Jews in every possible place,

So it is a very proper and good thing that a "Torah gathering" be held in these days of this week

(In proximity to the holiday of Pesach)

or at least on the coming Shabbat or in the days thereafter

(in every place — according to the conditions of place and time)

And in places where a "Torah gathering" is already being held — one should add to it,

In quantity and quality.

And further, the main point — the increase in Torah study should add an increase in

(Great is study that brings to)

deed' — fulfillment of the commandments and with beautification,

And also — "in all your deeds be for the sake of Heaven" and "in all your ways know Him".

And further, this too is essential:

Let us return to our subject — in addition to the increase in Torah study of each individual in and of itself

(Or in Torah classes and public Torah gatherings — for a specific circle)

— must also come to fulfill the instruction of the Mishna "and raise many students",

just as Moshe Rabbeinu

[for every Jew indeed has the Moshe within him"⁵]

Well, he did not suffice with that which.

received Torah from Sinai",

but it was "and transmitted to",

Until he established "many students",

all of Israel

(as above, ibid.)

And simply: coming from Passover of this year

[and in particular that it is a leap year,

a complete year,

which indicates the completeness of the service; and a "year of boy and girl",

and in particular "your children are the students"]

— it is worthwhile to come out with a stormy call

(a declaration)

and with great publicity to every Jew — that each one should undertake

(without a vow,

but with the true strength,

until)

— a law that shall not pass — to add in all his actions of "and establish many students":

How many students and influenced ones

(regarding Torah and mitzvos)

One has until now — one should add in this such and such

(and all the more so if one still does not have any students — one should begin to influence others and establish them as students)

until one can call them

(according to the true Torah)

— "many students",

That means: more students than he had until now,

because after the number of his students until now has become his regular work — one cannot say that this is "many"

(in his estimation)

⁵¹: "Many" means — more than he has regularly: and when his regularity becomes greater — he needs to receive additional students so that it can be called "many."

And so — more and more,

until that as long as there is someone who can become a student through his efforts and is not yet a student — one certainly cannot say that he has established "many."

Sefer HaSichos — 5749

— a level

(For example)

That this is with "many,"

Is when he must forgo and take from the time of a mitzvah that is not transient,

Or that it is possible to do it through others in order to occupy himself with learning and establish another student — this is a proof,

That this is "many"

(in its value)

And one could say that "many students" also includes — that each one of them becomes a light to illuminate and sets up his own students⁵²,

And also in this, the meaning of "harbeh" is more and more,

until his influence on his students is in a manner that produces fruits and fruits of fruits,

until the end of all generations.

And to add,

that the instruction "and establish many students" applies to every Jew — not only to those who are on the level of "Yissachar",

dwellers of the tent,

who occupy themselves with Torah study and teach students,

Only air to this type of "Zevulun",

businesspeople.

as explained in the commentaries of the Mishnah ⁵⁵ the precise wording "and they stood them up"

(and not "and they taught them")

— because this includes businesspeople

(and wealthy ones)

"that they support the hands of Torah learners",

"that they endeavor to establish them and provide them with all their needs",

And this also includes and is the main point — supporting the tent-dwellers and activists,

and institutions,

which occupy themselves with

"and they established many students,"

or donate for the publication of holy books and Torah matters which help that there should be "and they established many students,"

David, the one who learns the books,

and so forth.

And doing this in a manner of "many" — more and more,

Above his legs.

And due to the fact that a businessman

(Zebulun)

Supports the actions of “and they established many students” — it is considered that he has a part in the “and they established his many students"

(As this is in Issachar)

— Regarding the ruling in Shulchan Aruch⁵⁴ “One who cannot learn etc., should provide for others who learn, and it is considered for him as if he learned himself, as our Sages expounded⁵⁵ on the verse*⁵ ‘Rejoice, Zebulun, in your going out, and Issachar, in your tents’⁶"

("Zebulun and Issachar made a partnership,

Zebulun dwells at the shore of seas and goes out to commerce etc., and earns and puts into the mouth of Issachar,

and they sit and engage in Torah etc.")

•⁵.

Shem Echadi,

Mibeha"ch Iyar,

And on the contrary — the portion of Zebulun is in many matters even greater than the portion of Issachar,

as understood from what Rabbeinu HaKadosh said⁵ "How great are the deeds of Chiya,"

because of that, "Tzad tzvi'im⁶⁰,

caught deer,

"And from their hides he would prepare parchments⁶¹,

In order to make from their skin parchment for scrolls,

And he wrote on them words of Torah which he had taught to children and others had learned — so that 'the Torah would not be forgotten from Israel'³⁹.

Although Rabbi Chiya was a student of Rebbe,

And he studied Torah all his days, and most of the beraisos are those of Rabbi Chiya"* — so wherein lies 'Greater are the deeds of Chiya'⁴⁰ — not so much in his own learning,

And not even just in his teaching the children,

But because he also occupied himself with the preparations for this — catching deer and making parchment from their hide

(The service of Zevulun)

— Obviously,

that the intention in this is not that Yissachar

(dwellers of the tent and students of the yeshivah)

should go occupy himself with the work of Zevulun,

but he must occupy himself primarily with learning Torah with diligence and devotion

(like Rabbi Chiya,

who primarily was a student of Rebbe and learned Torah — baraitot etc.)

only

At a time of urgency and necessity — one must occupy oneself with it; the main lesson from this is that Yissachar⁴¹ must occupy himself with learning Torah and "raise many students"⁴² simply,

and Zevulun⁴³ must occupy himself with supporting the activists and the institutions,

and all activities of study and dissemination of the Torah

(such as printing books of Torah teachings,

up to making "Klaf⁴⁴ for matters of Torah)

— each one according to his own area,

In his business.

— Additionally and mainly — that he must have Torah study sessions every day, as explained in the Shulchan Aruch⁶¹.

From this there is also a lesson regarding the Torah gatherings and all the aforementioned public Torah study sessions — that their purpose must be to 'raise up many students⁴⁶.'

One of the means to ensure this is — by printing what is spoken at the gatherings

(on beautiful parchment and with beautiful ink, etc.⁴⁷)

which through this the Torah words are in the manner of 'place before them⁴⁸,'

"Like a table set and ready to eat before a person⁴⁹ — so that others can also learn from it,

And the same — should become "and raise up disciples⁵⁰,

until "many disciples⁵¹.

And in particular, that Torah is like a "seed⁵² which one sows,

And afterwards it brings forth fruits and fruits of fruits until the end of the world.

And may it be His will,

that all this should be a close preparation to "and raise up many disciples⁵³,

Demands of the Almighty Himself — "And all your children [shall be] taught of the Lord"

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G‑d"⁶,

In a manner of,

So shall your seed and your name stand"⁵/

And we learn "A new Torah from Me shall go forth" as disciples of the Most High—

the Most High — "They shall no longer teach each other, for they shall all know Me, from their smallest to their greatest"⁶,

In the true and complete redemption,

Immediately and instantly.

Yirmiyahu 31,

Sefer HaSichos - 5740

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