English translation — משיחות ש״מ קדושים (בדד״ח אייר), וב׳ אייר ה׳תשמ״ט

Among the famous instructions of the Admor Maharash — whose birthday is the 2nd of Iyar,

that on this day "his mazal prevails*²,

and brings about strengthening among all of Yisrael

(since he is a Nasi Yisrael,

as,

"the Nasi is everything"³)

including and especially in studying his Torah and fulfilling his instructions, for he taught us from his ways and we shall walk in his paths" — there is the instruction that the conduct of a Jew should be in the manner of "Lech Chayil Veyina'er!!

It is known⁵ the saying of the Rebbe Maharash: "The world says that if one cannot go under, one must go over,

and I hold that one must from the outset go over"

(The world thinks that when it is impossible to go from below, one goes from above,

and I hold — says the Rebbe Maharash — that from the outset one must go from above)

That is,

a Jew must not take into account calculations,

measurements and limitations

(And etc. obstacles and delays)

That in the world,

Because,

A Jew is above the world,

Therefore his conduct must be in a manner of going from above,

"L'chatchila Ariber".

And more specifically — in this saying and this instruction there are two extremes:

"Ariber"

(a conduct from above)

— it is a movement that is above measure and limitation,

including also an "Ariber" relative to the previous "Ariber",

i.e.,

that even when His conduct before this is already in a state of "Ariber",

above limitation,

behold,

after a period of time, this conduct becomes a matter of routine,

And consequently,

must elevate to a higher level — "Ari-Ber" also from the "above" of before,

until Ein Sof*.

And together with this — it becomes a lesson in life

(as all matters of "Torat Chaim")

a lesson in everyday life in actual deed

(as in all matters of Torah that "the deed is the main thing")

That is,

that the conduct in actual deed in this physical world,

in matters of measurement and limitation etc.,

is in a manner of "over,"

up to without limit.

And one may add,

that these two extremes are also emphasized in the exact phrase "initially over" — because: on one hand — it is emphasized by "initially" that there is an opposite rationale

(the world's reasoning)

and on the other hand — that even in this situation the movement of “arüber” should be in a manner of “from the outset,”

without questioning and discussion and reasoning,

and without giving place to any other movement

(even not by way of moderation,

and certainly not an “error”)

Sefer HaSichos - 5749

And it can be said that the unique way of the Admo"r Maharash, which is expressed in his unique directive "L'chatchila Ariber", is connected with his birthday, the 2nd of Iyar — Tiferes sheb'Tiferes:

The superiority of the Sefirah of Tiferes over the other Sefiros is emphasized in its name — "Tiferes",

from the term beauty,

"Like my garments of splendor, for example, which are a garment of splendor and beauty"⁴.

And certainly so regarding "Tiferes sheb'Tiferes" — the perfection of beauty and splendor.

And further, and mainly:

It is explained in Kabbalah and Chassidus² that the elevation of the Sefirah of Tiferet

(and certainly Tiferet shebeTiferet)

relative to the other Sefirot — that it ascends to Keter

(and more specifically — to the innerness of Keter")

the ultimate elevation; and together with this,

it is drawn down and revealed to the lowest depths,

for,

The attribute of Tiferet is called "the middle bar that extends from one end to the other."

("from the highest of levels and degrees to the end of all ranks"¹⁴)

And this humility is also expressed in the unique conduct and instruction of the Baal HaYom HaHuledes (the birthday person).

"Tiferet she'b'Tiferet" — "Lechatchila Ariber"

(in both extremes)

⁷: a movement beyond measure and limitation — since Tiferet she'b'Tiferet reaches until the innermost aspect of Keter,

the ultimate elevation; and its effect below,

In matters of actual action,

Measurement and limitation — since Tiferet sheb'Tiferet draws down the highest level

(innerness of the Keter)

down to the lowest level

(the end of all levels)

And we must add and sweeten also the connection and relevance to the day of the month — the 2nd of Iyar:

The unique aspect of the month of Iyar — that each day of it and all the days of it are connected with a particular mitzvah,

The mitzvah of Sefiras HaOmer⁸,

Its content in the service of man — the service from below upward in refining the emotional attributes⁹,

That it must be in an orderly manner,

Step by step,

From Chesed within Chesed to Malchus within Malchus — in accordance with the content of the month of Iyar,

"the second month",

Because,

the month of Nissan,

"the first month",

it is in the manner of their judgment,

revelation from above to below

("The King of kings, the Holy One, blessed be He, revealed Himself to them in His glory and redeemed them"²⁰)