English translation — ש״ס קדושים, 3׳ דר״ח 31׳ אייר

And after this comes the month of Iyar,

"the second month',

in which begins man's work from level to level?

And the actual beginning of the work of the 'second month' — on the second day of Iyar

(in contrast to the first of Iyar which is Rosh Chodesh,

which is not a workday²²,

and we do not recite Tachanun²²)

— corresponds to the sefirah of "Tiferes shebeTiferes",

which is an instruction and empowerment that even the work from below to above

(which primarily begins from the second of Iyar)

must be in a manner of "lchatchila ariber",

By means of "Tiferes Sheb'Tiferes" which connects and unites the two extremes,

From the highest levels and grades to the lowest of all ranks.

And it should be added that the concept of "lechat'hilah ariber" is emphasized also in Torah — like all matters whose beginning is in Torah,

as the Sages said²⁴ "He looked into the Torah" — that the beginning of the Torah is in the manner of "lechat'hilah ariber":

The beginning of the Torah is — with the letter Beis

("Bereishis")

Initial letters of berachah²⁵,

And it is understood,

That the beginning in the matter of berachah, even before they said regarding the creation of the existence of the one being blessed — this is the concept of "lechatchilah ariber".

And in this itself — the beis of "Bereishis" — that "Reishis" is the concept of "ariber",

And all the more so the beis of Reishis

(Torah and Yisrael²⁴

that are called Reishis²)

— "ariber" above "ariber".

And he continues 'In the beginning G‑d created' — a creation ex nihilo•²

(that is renewed every single moment*²)

which,

the coming into being of something from nothing is from 'His essence and being, blessed be He, whose existence is from His very essence and is not caused by any antecedent cause, G‑d forbid'“,

that is,

the beginning of creation

("from the very start")

It is in the manner of a 'wild beast',\",

From His essence and being, may He be blessed².

And he continues,

"And the spirit of G-d hovered over the face of the waters"²²,

And our Sages, of blessed memory, said³³ "This is the spirit of the King Moshiach",

That is,

That even before the details of the creations etc. were created, there was initially 'the spirit of the King Moshiach',

And in the manner of 'hovering',\",

"Touches and does not touch"²²,

which is "lechatḥilah ariber".

Sefer HaSichos - 5749

And in addition to this,

also the first maamar³⁴,

"And G‑d said, 'Let there be light,' and there was light"³⁵ it is the concept of "lechatḥilah ariber",

Because,

"Light" in general is an issue of "overarching",

And similarly the light that was created on the first day,

which Adam the first looked at from one end of the world to the other³⁶

(from one end of the hidden world to the other end of the revealed world³⁷)

And similarly the light about which it is said "Let there be light" which is more sublime than the light that was actually created

(on the first day)

Therefore it is said "Let there be light" and not "And it was so"³⁸ — this is surely a matter of "lechatchila ariber".

And their beginning is embedded in their end₃ _ that the conclusion of the Torah is in the matter of "lechatchila ariber": "for all the signs and wonders etc. and for all the mighty hand etc. which Moses did before the eyes of all Israel" — that the most elevated matters

("signs and wonders etc.")

"ariber",

are drawn down and revealed below "before the eyes of all Israel".

And from this we also come to the beginning and end of the Oral Torah: the beginning — in Tractate Berachot

(like the Oral Torah which begins with the letter Beis,

acronym for blessing)

And in Tractate Berachot itself — "From when do we recite the Shema,"

which begins with the Shema whose essence is the unity of the Holy One, blessed is He,

because "the beginning of wisdom is fear of Hashem"⁴⁰,

specifically "beginning"

(like the Oral Torah whose opening is in "Bereishis"⁴¹)

And "the beginning of wisdom" which is "fear of Havayah",

and up to the perfection of fear,

supernal fear⁴⁷; and the conclusion

(both the conclusion of the first tractate and the conclusion of the entire Shas)

— "Hashem will give strength to His people, Hashem will bless His people with peace"⁴³,

two [kinds of] peace,

peace in the upper retinue and peace in the lower retinue⁴⁴,

The drawing down and revelation of the matter of 'Shalom',

the name of the Holy One, blessed be He⁴⁵,

in the entire world,

above and below.

And similarly the Shulchan Aruch⁴⁵ — whose beginning is 'Yisgaber',

and the beginning of the Map of the Shulchan, 'Shivisi⁴⁶ Hashem before me always'⁴⁷,

the name Havayah specifically,

the most elevated name.

("over")

that is drawn and revealed to the person in the manner of 'shivisi'.

before me always"; and the end of the first part" — "good heart feast

Shabbos Parshas Kaddoshim,

2nd of Rosh Chodesh Zg Iyar

and 42

always"⁴,

that the poor of joy,

that bursts boundaries⁴,

over"

drawn into actuality and physicality literally

(feast)

And in the manner of "always".

And likewise regarding the teachings of Chassidut — that the beginning of Sefer HaTagia

(the Oral Torah of the teachings of Chassidut⁵⁰)

is the language of the Alter Rebbe in his introduction,

close etc. to Ad,

And in the Tanya — "they adjure him"⁵¹,

as explained by the Tzemach Tzedek⁵² that "they adjure" is also from the word for satiety

(in the manner that the Passover offering⁵³ is eaten after satiety⁵⁴)

that this is the matter of "lechatchila ariber"; and the conclusion of the first part —,

yisbarach v'yis'aleh"

(may He be blessed and exalted)

— twofold,

and that it is drawn downward

(Yisbarach,

blessing from the language of drawing⁵⁵)

as it is in the ultimate elevation

(may He be exalted)

"aribber".

And in addition to the emphasis of the concept of "Lechatchila Ariber" in the entirety of the Torah — this is also emphasized in the particular studies within the Torah

(that "general and particular were spoken"⁵⁶)

that are connected to the 2nd of Iyar,

Beginning from the day of Shabbos Kodesh,

which this year falls on Erev 2 Iyar.

And most importantly — in the weekly parshah,

Parshas Kedoshim:

The interpretation of "Kedoshim Tihyu" is — not only the separation and differentiation from undesirable

matters

(what is the novelty?!)

But also the separation and distinction in the ultimate elevation and perfection,

to the extent of 'holiness' that has value and similarity to the holiness of the Holy One, blessed be He,

as is understood from the continuation of the verse —,

"You shall be holy, for I am holy,"

that the holiness of the Holy One, blessed be He

(

"I am holy")

is the reason and cause

(,

because")

to a commandment regarding the holiness of Israel

(,

You shall be holy")

and up to the inner interpretation in MaRazal”.

Can like me,

Thank God, for I am holy,

My holiness is above your holiness — "can be like me" in a gentle manner⁵⁷,

That is,

That each and every Jew,

can⁵ reach the level of holiness of the Holy One, blessed be He,

so to speak⁶⁰.

And this power

(

'can [be] like me' with ease)

Applies to each and every Jew — as it is written,

"Speak to the entire congregation of the children of Israel⁶ etc., 'You shall be holy, for I am holy,'"

That is,

that each and every Jew,

men, women, and children,

from the greatest to the smallest,

can and must achieve completeness in holiness,

holiness of the Holy One, blessed be He,

and not only regarding the soul,

but also regarding the physical body —,

גופא דלהון קדישא⁶²,

and moreover,

but,

that also in a situation and state that one must negate

Sefer HaSichos - 5749

Separation and distinction from undesirable matters,

Begin immediately with the completeness of holiness — "You shall be holy, for I am holy,"

And this is the connection with the directive "from the outset, upward" — that the highest level

(the holiness of the Holy One, blessed be He)

is drawn down and revealed downward, downward,

and even to a place and situation where there is possibility for the opposite state, Heaven forbid,

that even there the conduct of the Children of Israel will be in the manner of "from the outset, upward",

"You shall be holy, for I am holy,"

"יכול כמוני* בניחותא.

וענין נוסף בהמשך הפרשה — "וכי תבואו אל הארץ ונטעתם כל עץ מאכל גו׳ שלש שנים יהי׳ לכם ערלים לא יאכל ובשנה הרביעית יהי׳ כל פריו קדש הלולים לה׳ ובשנה החמישית תאכלו את פריו להוסיף לכם תבו־ אתו"**,

שבפסוקים אלו נתבאר כללות ענין עבודת האדם בעולם:

החילוק ביו ג׳ שנים,

שגה רביעית ושנה החמישית בעבודת האדם

(ע״פ המבואר בלקו״ת דפרשתנו⁶⁵)

— שג׳ שנים הם בנגד ג׳ המדות נצח הוד יסוד,

And the fourth year and the fifth year are two levels in the attribute of Tiferet,

The fourth year corresponds to the lower level of Tiferet

(the lower third,

or two thirds")

and the fifth year corresponds to the upper level of Tiferet⁶⁷

(the upper third)

And the explanation of the matter:

It is explained in Likkutei Torah that the attribute of Tiferet is.

That there should be a revelation of the precious glory of His greatness, may He be blessed,

and as our Sages, of blessed memory, said: “The Holy One, blessed be He, desired to have a dwelling place in the lower worlds,”

that this revelation is effected through the attribute of Tiferet,

“the central bar that extends from one end to the other,”

that “it ascends upward until A.M.”

And it is drawn down and revealed below in the manner of 'And the glory of the Lord shall be revealed, and all flesh together shall see that the mouth of the Lord has spoken.'⁶⁸

And regarding the drawing down and revelation of G-dliness in the world, there are

(in general)

two levels — the fourth year and the fifth year⁷²:

The fourth year — indicates the level of G-dliness relative to the worlds,

which encompass the four worlds of Atzilus, Beriah, Yetzirah, and Asiyah.

And it can be said that it also alludes to the perfection of the world

(through the service of Israel)

— that becomes surrounded

(not only from three directions,

as at the beginning of creation,

as our Sages said: "The world is like an exedra and the north wind does not circulate,"

but)

from all four directions,

similar to a closed mem

(which alludes to the concept of the Redemption⁷⁴)

And the fifth year — indicates a level of Divinity that is above the worlds,

in the aspect of

Parshas Kedoshim,

the second day of Rosh Chodesh and the second of Iyar

the fifth to Pharaoh"¹⁵,

Pharaoh of holiness,

D,

are diffused and revealed from Him all lights"*¹⁶,

above all measurement and limitation — "Ari-Ber",

as it is said: "to add to you its produce"¹⁷,

"Addition of light drawn from the tip of the yud of the name Havayah, and it is the aspect of Keter."

And this is also the difference between the fourth

(the fourth)

(Fifth)

— The word "daled" is an expression of poverty,

because,

although there is a revelation of the Elokus light,

nevertheless,

since the revelation is only a level of Elokus commensurate with the worlds,

this is a state and condition of poverty,

so to speak,

Regarding the addition of the fifth year

revelation of G-dly light that is beyond the measurement and limitation of the world,

for then there is a state and condition of wealth.

Thus,

that the "fifth year" indicates a state and condition of "lechat’chila ariber" (to go beyond from the outset),

and in the two extremes*¹: revelation of G-dly light that is above

from the measurement and limitation of the world,

And together with this,

is drawn and revealed downward downward,

in this lowest world, than which there is no lower,

and in the mundane matters within it — as the simple meaning of the verse "And in the fifth year you shall eat its fruit, to add to you its produce",

that it speaks about ordinary fruits that are eaten everywhere²,

And nevertheless,

His blessing is evident in them in the manner of "to add to you its produce"

(the fifth level)

"on the level of non-sacred¹ that are made on the purity of the holy²"

(including also the elevation of 'kodesh milah begarmei'²)

in which is emphasized the concept of a dwelling place for Him, blessed be He, in the lower realms,

that also the lower

(non-sacred fruits)

We will make a dwelling for Him, may He be blessed.

Sefer HaSichos - 5749

(The revelation of "to add for you its produce",

in the aspect of Kesser)

And it is necessary to connect all this with the lessons of the Rambam

(three chapters per day)

— the lesson of Shabbos Kodesh,

Conclusion of the laws of Maaser Sheini and Neta Reva'i and beginning of the laws of Bikkurim,

And the lesson of the 2nd of Iyar in the laws of Bikkurim:

Regarding the reason for the juxtaposition of the laws of Bikkurim to the laws of Maaser Sheini and Neta Reva'i⁵ — the commentators of the Rambam wrote: "Because they require bringing to the place and are forbidden to an onein and to a tamei like Maaser Sheini."

And perhaps one may add in explaining the continuation of the laws — that the conclusion of the laws of Maaser Sheini and Neta Reva'i is with the mitzvah of Viduy Maaser⁸⁷,

In which Bikkurim and Maaser Sheini are equal,

As the Rambam wrote⁸: "One who has only Maaser Sheini alone recites the confession,

For the essence of the confession is in Maaser,

And also, if he had only bikurim alone, he confesses,

as it is stated: 'I have removed the holy,'

the first holy thing, which is the bikurim"⁸⁹.

And perhaps we can add and sweeten even more according to the inner dimension of these matters—that the sequence from bikurim to maaser sheni and neta revai is in the manner and pattern of the sequence from the fifth year to the fourth year:

Bikurim—they are the finest and choicest fruits,

since,

"One brings bikurim only from the seven species that are praised in the land"⁹⁰,

and among them themselves—"One does not bring.

But.

from the choicest"⁹¹,

"splendor of splendor" in fruits.

Ibid. ch. 1, hal. 3)

And perhaps it may be said that because this is not considered an action that is time-dependent,

Just as first-fruits are not considered a time-bound positive commandment

(therefore women also bring first-fruits)

that it is not called a time-bound positive commandment unless the time limitation is intrinsic to it,

and not due to some other cause,

like,

that the fruits are not common in fields,

but the time itself

(If the boats were designated as a field)

He is liable to be beaten

(See Tur Even, Megillah 20,

And etc. regarding the confession of tithes — that the time limit is due to another factor — because the confession must be after the tithes are completed.

Shabbos Parshas Kedoshim,

the 2nd day of Rosh Chodesh and the 2nd of Iyar

And furthermore, this too is essential — that although they are called terumah,

there is an elevation in them relative to terumah,

as emphasized in the order of separation, that they precede terumah.

("Bikkurim precede everything, for they are bikkurim to everything,'

"the term bikkurim indicates that the Merciful One called them bikkurim for this reason"")

that is,

that their name indicates that they are in the category of precedence and beginning.

And the explanation in this — according to what is explained in the discourses of Chassidut, that 'the worlds are divided in a general way into 3 levels,'

the worlds of Ein Sof that precede Atzilut,

and Atzilut,

and Biyah,

And therefore the worlds of Ein Sof are called Bikkurim, which are levels of primacy and beginning.

And according to what is explained in Likkutei Torah of our Torah portion, that three years correspond to the worlds of Biyah,

the fourth year corresponds to the world of Atzilut,

and the fifth year corresponds to the level that is above Atzilut.

(Worlds of the Ein Sof)

— it is found,

that "first fruits" is the matter of "the fifth year",

a level that is above the chain of descent"

("above")

And the explanation of the matter in the service of Hashem:

It is written⁰"¹⁰⁰ "Like the first fruit on the fig tree in its beginning, I saw your fathers",

And our Sages of blessed memory said ¹⁰¹ that the Patriarchs are called first fruits,

and so all of Israel are called first fruits,

as it is written: "Israel is holy to the Lord, the first of His crop."

And the interpretation: "first fruits precede everything,"

that they precede even terumah,

this is — because the thought of Israel preceded all things ¹⁰³,

even the Torah,

which is of the category of terumah,

Torah Mem

(Torah that was given over forty days)

for the Torah is "the beginning of wisdom,"

"the beginning of revelation into details and the order of the chain of descent,"

and Israel arose in thought, the primordial,

in the aspect of Adam Kadmon, which is the general light of the entire chain of descent etc.,

that they are supernal first fruits, whose root is in the aspect of the Keter⁵.

priesthood)

It is analogous to the aspect that is above the chain of descent that has a connection to the chain of descent,

which includes the entire chain of descent,

and the second section of the laws of first fruits

(in which it begins to explain the laws of the first fruits themselves)

It is analogous to the capacity that is above the order of the chain of descent*.

Sichos of the Rebbe - 5749

And since "first fruits" is the name of Yisrael

(Also)

after their souls descend below to be clothed in a physical body⁶"¹ — it is understood,

that even in their descent below into this physical world and during their involvement in material matters

(even matters of permission)

they must be in a situation and state where the superiority of "Bikkurim"⁷"* is visibly apparent in them,

namely,

that the Divine light that is above the world is drawn down and revealed below, below,

in the manner stated above regarding the matter "And in the fifth year you shall eat its fruit, to bring to you more of its harvest""".

And we should add regarding the connection and relevance of the laws of Bikkurim to the laws of Maaser Sheni and Neta Reva'i — that the understanding

(and even more than this — a source and example)

to the revelation of the fifth year which is above the chain of descent

(laws of Bikkurim)

is already made after the completion and perfection of the work of the fourth year

(conclusion of the laws of Maaser Sheni and Neta Reva'i)

After the Rambam explains the details of the laws

Confession of tithing,

He continues and explains* the understanding of the confession⁰ — "I have not transgressed Your commandments,

That he did not separate from one species onto another species, etc.,

I did as You commanded me,

That he rejoiced and caused others to rejoice in it, etc."

And he continues in the following law¹ "Look down from Your holy dwelling, from the heavens,

Until as You swore to our fathers, a land flowing with milk and honey,

This is a request that He give taste to the fruits.

And one must understand:

Why did the Rambam separate the conclusion of the confession of the tithe — "Look down from Your holy abode, from heaven, etc." — in a separate chapter²,

And did not include it together with all the details of the matters of the confession of the tithe in one chapter?

Why does he conclude "This is a request that He give good taste to the fruits" — for whatever you will say: if the intention of the Rambam in this chapter is to explain the intention that one should have when saying this verse,

He should have explained all the matters in the verse,

And 'why'¹ did our Rebbe omit what is written in it: 'and bless Your people — with sons and daughters,'

and the land which You gave us — with dew and rain and the offspring of cattle"?!

And perhaps we can say the explanation of this — in a manner of allusion and in the inner aspect of the matters:

The 'request that He give a good taste in the produce' is — simply — an addition to the 'good taste in the fruit' that exists in the Land of Israel.

And it is emphasized also in that the 'viduy maaser' (confession of tithe) includes the matter of bikurim (first fruits),

which are from the choicest produce, and the—

Parshas Kedoshim,

2nd of Rosh Chodesh Zav Iyar

Praised,

that surely have a "good taste" even before the request in the confession of tithe.

And it can be said that the "request that He give a good taste to fruits" is in the manner and example of the matter of "to add to you its produce" which is said in the fifth year.

And based on this will be understood the reason that at the conclusion of the matter of confession of tithe, the Rambam adds the "request that He give a good taste in fruits"

(even though he omits the other requests)

— because this matter pertains to the laws

(Ma'aser Sheni and)

The fourth year in the service of man

("to rectify the opinions")

That immediately after the completion of the work of the planted fourth,

the fourth year,

begins the work and elevation of the fifth year

(whose main aspect is in the laws of Bikkurim⁵ "that after this")

— through the "request that He provide a good taste in the pots",

(non-Jews)

"Request" regarding the matter of "to add for you its produce"; and together with this,

the Rambam writes this humble matter in a separate halacha

(and did not include it with all the categories of the matters of viduy maaser)

— because,

Even a "request" for the elevation of the fifth year is a more elevated matter that comes after the completion of the work of the fourth year

(neta revai)

As a matter

(Halachah)

B'siyata d'Shmaya⁷.

And we can add and sweeten even more — by way of the precision in the language of the verse: "Look down from Your holy dwelling, etc.":

Our Sages said: "Great is the power of those who perform mitzvos, for all the 'hashkifa' in the Torah is a language of blessing."

Great is the power of those who separate tithes, for they turn the curse into a blessing,

You find that wherever it is written in the Torah 'hashkifa', it is a language of distress.

Besides this one.

As it is said: 'Look down from Your holy abode, from the heavens, and bless the brother of Your people'⁹.

And in this the greatness of the quality of the blessing is emphasized — that the reason it comes in an expression of distress,

to the point of the language of 'withdrawing the blessing',

it is,

because it is abundant from a state of concealment,

which is above revelation and clothing in the world'"¹,

In the manner of the blessing of "In the fifth year etc. to add to you its produce",

a blessing from a level that is above the limitations of the world

(.

over")

¹',

aspect of Keter²";

Sefer HaSichos - 5749

And this lofty blessing is drawn down and revealed lower and lower,

And also in a place and level where there is a consideration of the opposite³

And even where it is written in the Torah 'look down' — this is an undesirable matter,

And nevertheless,

Not only that they 'turn the curse into a blessing'

(a most lofty blessing — 'over')

but furthermore,

They completely deny any other possibility — "Hashkifah is only for blessing,"

as it is said, 'Hashkifah from Your holy dwelling, etc., and bless Your people, etc.'"²⁴,

"Lechatchila Ariber".

And likewise, the concept of 'Lechatchila Ariber' is emphasized in the lesson of the Chumash of the 2nd of Iyar — the beginning of Parshat Emor

(which is also read during Minchah of Shabbat Erev [the 2nd of Iyar)

"Emor ve'amarta,

to admonish the great regarding the small""*:

explained above

(ם״ב)

The connection and relationship of 'Lechatchila Ariber' with 'Tiferet sheb'Tiferet' — that Tiferet is the central beam that spans from one end to the other,

and therefore it has the power to connect two extremes,

that even in the lowest of low,

and in a place where there is possibility of an opposite situation,

the conduct will be 'Lechatchila Ariber'.

And this is also the content of the concept of "to warn the great about the small" — a connection of the two extremes.

For a blessing.

And to also note from the conclusion of the matter:

(<i>Sham</i> 4:947)

: And the virtue of those who separate tithes, for they are two tithes and thus a fifth,

And see the commentary <i>And the fifth for Pharaoh</i> etc.

"Great" and "small,"

And in both modes: from above downward — "to warn the great about the small" literally,

that the great influence the small,

and from below to above — "to warn the great through the small""!,

that through the influence of the great upon the small, even more is added among the great²

(including also "le'hazhir" from the language of radiance and light,

that through the influence upon the small, an addition of light is made among the great"²)

and until the two extremes connect and become truly unified,

one reality,

since it is drawn and revealed in a level that is completely above the category of division

(great and small)

"over" in its truth.

And this matter is also connected to the commandment "And you shall love your neighbor as yourself" in Parshat Kedoshim²,

which,

the perfection of the matter of love of Israel

("as yourself" literally)

It is in the manner of the unity of Israel,

to the point that they become truly one,

a single reality — because,

each and every Jew is "literally a part of G-d from above"³,

And since "Israel and the Holy One, blessed be He, are all one"³,

so all of Israel are a single reality.

And it is hinted in the language of the verse — "Love your fellow as yourself; I am the L-rd",

that the unity of Israel with the Holy One, blessed be He, is the cause for the unity of Israel themselves.

And we must add,

that the matter of "to warn the adults regarding the minors"

(the connection of adults and children in the two extremes)

is not only regarding Israel themselves,

but also regarding Israel

Shabbos Parshas Kedumim,

2nd of Rosh Chodesh Ziv Iyyar

(adults)

and the world

(small ones)

and through their actions and service in refining the world, additional merit is added to the Jews.

[And to note,

that through their service, the Jews effect the connection of great and small

(influencer and recipient)

also in the entirety of the world,

And particularly emphasized on Shabbos Rosh Chodesh,

for,

Shabbos

(and all the days of the week)

is connected with the course of the sun,

and Rosh Chodesh

(and all the days of the month)

is connected with the course of the moon³²,

and their connection

(Shabbos Rosh Chodesh)

indicates the connection and unity of the sun

(.

the great luminary',

the influence)

and the moon

(.

The Lesser Light"

receiver)

And with extra emphasis in the leap year,

that it is pleasing to equate, to join and to unite in one year the resting of the moon with the year of the sun]

And similarly regarding "the connection of the great and small of the Holy One, blessed be He

(the true great)

and Israel

(a minor³³)

— that through this, Israel draws down and reveals His Essence and Being, blessed be He, in this lowly world, than which there is no lower,

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

they fill and complete, as it were, the will and desire of the Holy One, blessed be He,

(and they add strength above)

And through this, the completeness of the matter of .

Emor v'Amarta” in relation to the Holy One, blessed be He, and Israel — from the term,

Et Hashem he'emarta ... veHashem he'emirecha ..."³⁴,

The language of separation and distinction³³,

He set you apart for Himself from the gods of the nations to be for you a G‑d,

And He separated you to Himself from the peoples of the earth to be for Him a treasured people.

And it is the language of splendor"*³,

An expression of importance and praise of the Blessed One³,

that Israel praises and glorifies the Holy One, blessed be He,

and the Holy One, blessed be He, praises and glorifies Israel,

and as the Sages expounded•³,

The Holy One, blessed be He, said to Israel: 'You have made Me a unique entity in the world,

and I will make you a unique entity in the world".

And one should add,

That in Parshat Emor is also hinted the negation of undesirable matters and their transformation into good*³

(Along the lines of what was said above regarding the matter.

"Look down, etc., and bless, etc.")

"For a soul he shall not become impure, etc.,"

The negation of the matter that is the opposite of purity,

And even to the negation of the cause of impurity

(the opposite of life, may G-d forbid⁴)

By this that.

You who cleave

Sefer HaSichos - 5749

In Hashem your G‑d, you are all alive etc.⁴¹,

Eternal life¹⁴².

The lesson from all said above regarding actual deed — "The deed is the main thing":

The holy Shabbos day from which is blessed¹⁴³ 2 Iyar,

And from it we immediately enter into 2 Iyar,

on Motzaei Shabbos,

And certainly on 2 Iyar itself — this is an auspicious time to accept good resolutions in all matters related to conduct in the way that the Baal HaYom HaHuledes (the Rebbe) taught us, 'Tiferes sheb'Tiferes': "Lichatchila Ariber",

whether in matters of Torah and its mitzvos

(and even)

and whether in matters of the permissible,

"All your actions should be for the sake of Heaven"¹⁴⁴ and "In all your ways know Him"¹⁴⁵; whether regarding oneself,

And they

It is called a fall only relative to his first level,

and not relative to any other person, etc.

And its purpose is so that he can ascend to a higher level

(Chinuch Katan at its end)

until R. Shaz fasted to forget the study method of the Babylonian Talmud so that he could ascend to the study method of the Jerusalem Talmud

(B.M. here,

And until the ascent from level to level is ע* the pillar between them in which he is nullified from his previous attainment• — nevertheless,

also the ascent from level to level is made without blessing in a matter of pain,

since,

Is anything beyond G‑d?!

Regarding action upon another,

Based on the commandment in our parshah, 'Love your neighbor as yourself,'

And these are the commandments in the portion that is read at Minchah,

'Speak and say,'

'to warn the adults about the minors.'

And certainly, farbrengens will be arranged on the birthday

(and on the days close to it,

and especially — on Shabbos Kodesh)

— beginning from the four cubits of our master, father-in-law, the Rebbe, our leader

("Kiryas Melech"*⁴,

"Maan malchei rabonon"⁴¹)

his grandson and successor of the birthday celebrant,

and likewise in every place,

"In a multitude of people is the King's glory"•⁴,

in a manner that "every man shall help his fellow, etc. 'Chazak'"⁴ they will strengthen and encourage to increase in all matters of Torah and mitzvos in a manner of 'l'chatchila ariber'.

And a special emphasis — regarding increasing in the study of the Torah of the birthday celebrant

(Together with the addition in all matters of Torah,

the revealed part of Torah and the inner dimension of Torah, and that which has been revealed in the teachings of Chassidus)

And as mentioned,

both in regard to oneself and in regard to affecting others — the spreading of the wellsprings outward

(together with the dissemination of Torah in general)

in the manner of “לכת־ חילה אריבער”⁵⁰,

Including also regarding

Shabbos Parshas Kedoshim,

the 2nd of Rosh Chodesh Iyar and the 2nd of Iyar

and 43

for printing Chassidic books — in square letters⁵¹,

which,

the emphasis in this is most pronounced regarding the printed Chassidic books of the Rebbe Maharash,

most of which were printed in "round" letters,

And certainly they will reprint them specifically in square letters

[as they have already begun this recently,

and by Divine Providence the printing of the book of Maamarim 5626 in square letters was completed adjacent to 2 Iyar]

And similarly regarding the Chassidus books that were printed in Rashi script,

that they will certainly reprint them in square letters — since reading and studying in square letters is easier

(and consequently they can utilize the energy of exertion to increase in understanding the content of the matter)

Thus,

that printing Chassidus in square letters adds to the spreading of the wellsprings

outwardly

(and likewise regarding the printing of all Torah matters)

And may it be His will that through our deeds and our work in spreading the wellsprings outwardly

(these actions that were done in the past,

and they are the acceptance of good resolutions with the intention to fulfill them in actual deed⁵²)

They will hasten and speed up even more the promise that when your wellsprings spread forth outside, I will come with this, the King Moshiach⁵⁵,

And in the language of the Zohar⁵⁴ "And the wise shall shine like the brightness of the firmament,

In this composition of yours, which is the book of the Zohar.

They will go out in it from exile with mercy"

That then there will also be the completeness of the matter of "Say and you shall say to warn adults about the minors"

"To warn" from the word zohar (radiance) and light,

And as it is written,

A new light will shine upon Zion,

And moreover — that 'they shall no longer teach each man his fellow, etc., for they shall all know Me from their smallest to their greatest'⁵⁵,

Speedily, in our very days,

And in the manner of 'le-chatchila ariber' — 'skipping'¹⁴⁶ over the end⁵⁷ — that 'He did not delay them even for a blink of an eye'⁵,

Immediately and instantly.

Sefer HaSichos - 5749