English translation — משיחת ב׳ אייר בלילה, אור לב׳ פ׳ אמור ה׳תשמ״ט

We are at the conclusion of the 2nd of Iyar,

"Tiferet within Tiferet,"

Birthday of the Rebbe Maharash,

the instruction of "Lechatchila Ariber",

And he spoke at length yesterday on Shabbat regarding this day.

And the deed is the main thing — that we must extend the concept of "Lechatchila Ariber" in actual deed in all matters of good and holiness.

That is, the approach

(approach)

for every good thing must be — that one is not satisfied with conduct in a mediocre manner,

And even not in the manner of "Idis\",

But in the manner of "Arber",

Above even "Idis\".

And especially that we have departed from the holiday of Passover

(And we are standing in the middle of the days of the Omer that began "from the morrow of the Sabbath" — the second day of the festival of Passover)

whose essence is — skipping and jumping

("skipping etc., jumping etc.״)

— lechatchila ariber.

And especially according to the explanation of my revered father-in-law, the Rebbe, that the Alter Rebbe did not establish the recitation of "Chasal Siddur Pesach" at the end of the Haggadah,

because Pesach continues always and there is no "Chasal" regarding it,

but rather — addition upon addition

(as preparation for the upcoming holiday)

until an addition that is beyond measure,

lechatchila ariber.

And we should add to all this — in the manner of a hint:

According to the rule that the beginning of every matter is in the Torah,

"He looked into the Torah, as it were" — we can say that also the concept of "lechatḥila ariber" is hinted at in the beginning of the Torah,

And in all parts of the Torah — the Oral Torah,

Torah SheBa'al Peh,

Shulchan Aruch and the Tanya

(Torah SheBa'al Peh of the Torah of

Chabad Chasidus)

; and as above in their conclusion

(for "their end is embedded in their beginning")

Written Torah:

Beginning of creation

(the content of the beginning of the Torah)

It is in a manner that 'from the outset over',

That is, that from the beginning the world was created in a manner of 'over' — in absolute perfection,

That in addition to this that the very creation from nothing to something

(as per the teaching of the Baal Shem Tov)

is specifically in the power of the Essence

(that only 'He alone

(His very Self)

in His power and ability to create something from nothing and absolute nothingness literally, etc.' as the Alter Rebbe wrote

(Iggeres HaKodesh, sec. 20)

Behold, also the first utterance and the first creation within the category of creation itself

(after the category of time and place was already created)

— it is "And G-d said, 'Let there be light',"

for light is the ultimate perfection of the entire creation

(see also Likkutei Sichos, vol. 10, p. 9.

And also)

— "From the outset, over".

And in particular according to the Torah of the Maggid

(Ohr Torah, sec. 183.

Likutei Torah, sec. 115)

On the verse "And G-d said, Let there be light, and there was light",

That the utterance "Let there be light" is an extremely elevated level in the matter of light,

above the level of "And there was light"

(the light that was actually created)

that is said afterward

(see also Ois 64)

And specifically, according to what our Sages, of blessed memory, said,

that the light that was actually created on the first day, a person could see with it from one end of the world to the other

(and as explained in Chassidus

(see Sefer HaArachim-Chabad volume 3 page 539 and onward)

Shem Mishmuel "from the end of the world"

(and not from the beginning)

indicates the sight from the end of the hidden world to the end of the revealed world)

2 Iyar

(at night)

A 432

and to add,

that even at the very beginning of the Written Torah

(even before the statement "Let there be light")

— the word "Bereishis"

(as "Bereishis is also a maamar")

begins with the letter "Beis",

and Chazal say that it is an acronym for bracha — meaning that the beginning of the Torah is "l'chat'chila ariber"?

Although the blessing is seemingly supposed to be,

specifically after there is something in existence,

and upon this the blessing applies and is drawn down,

Nevertheless,

the beginning of the Torah is,

that immediately at the start of creation,

before everything there is a 'blessing' — from the outset; 2)

Two beginnings

(double to the senses,

as follows)

And to add,

that immediately after "In the beginning"

(even before the creation of light)

it is written "And the spirit of G-d hovered over the face of the waters,"

and it is brought in the Midrash

(Bereishis Rabbah 2,

This is the spirit of Mashiach, etc., like this bird that flutters its wings,

And its wings touch and do not touch.

That this also indicates the concept of "lechatchilah ariber": 1)

The Torah immediately begins with the matter of Mashiach — the ultimate perfection of the creation of this world — the final deed is first in thought.

And in this itself — 2)

"hovers over the face of the water",

even above the upper waters

[Even though this was before the separation between the upper and lower waters,

it is understood that the upper waters then prevailed]

And likewise at the conclusion of the Written Torah,

which concludes with "for all the signs and wonders etc. and for the mighty hand and for the great awe that Moses performed,"

and all this was "before the eyes of all Israel."

Oral Torah:

The beginning of the Oral Torah is: "From when does one recite the Shema in the evening?",

And the explanation of this is known from R. Eliezer the Malach

(when he studied with the Alter Rebbe)

That 'me'ei'matai' is from the language of 'fear and awe'.

And as it is also brought in the introduction of the Sh"m in the name of R. Yishaya from Saragosti

— that the beginning of the Shas with 'From when do we recite the Shema' is in the manner of the verse 'The beginning of wisdom is fear of G‑d',

Meaning that 'the beginning' is with.

fear,

and not just 'fear' but 'fear of Havayah',

supernal fear

(which is above the name Elokim that governs the world)

— from the outset Ari‑Ber!

And as mentioned at the conclusion of the Oral Torah,

that concludes with "G-d will cause His people to rest in peace,"

which includes two aspects of peace

(as discussed, its matter at the farbrengen on Shabbos)

Shulchan Aruch:

The first word: Yisgaber.

Beginning of the glosses of the Rema

(called "Map of the Rema" on the Shulchan Aruch)

it is together with "Shivisi Hashem l'negdi tamid".

And similarly it is in the beginning of the second edition of the Shulchan Aruch of the Alter Rebbe

Sefer HaTanya:

Its beginning is with Ma'amar Chazal.

"They satiate him, etc."

And the Tzemach Tzedek explains that "they satiate" is from the term satiety — not just eating to satisfy his need,

Rather.

the completeness in eating,

satiety

(like the Paschal sacrifice which is eaten after satiety,

In addition to this, that Pesach itself is.

Initially over"

as above)

And likewise at the conclusion of the first part of the Tanya

(Likkutei Amarim)

— that concludes with "yisbade v'yisaleh",

meaning that in addition to "yitbarech"

(one blessing)

Also "yit'aleh" — "double to the senses",

And in the discussion, as mentioned, that this includes not only two times,

but up to infinity.

And similarly in the service of man,

As explained in the Siddur: immediately, like with alacrity.

And especially in connection with the Torah of Chassidut — that the role of service is — "your wellsprings will spread outward",

that this too should be said in the manner of "lechatchila"

Sefer HaSichos — 5749

chila ariber"

(on the instruction and empowerment of the 2nd of Iyar)

and emphasized in the phrase "Your springs will spread outward" itself:

"Yifotzu": immediately at the beginning

("lechatchila"•)

The matter of "yafutzu" ("they will spread forth") was said

("over")

and not in a gradual manner,

that first one finds the place of water and the place of dry land,

and brings the water to the dry land gradually,

but rather initially it must be "over",

that one brings the water in a manner of "yafutzu".

And in the water itself — "your springs" which is above and beyond all levels of water — plain water,

And even from a mikveh or a well of living waters.

And the dissemination of the wellsprings is initially — "outward": It is not said that first we disseminate the wellsprings inward,

and then outward a bit,

but rather immediately it should be the dissemination of the wellsprings outward.

And since it is said "outward" plainly without any limitation regarding the matter,

it is understood that the dissemination penetrates

(penetrates)

the "outside" that there is no outside or below it.

(to the extent that there is no doubt or doubt of doubt in this)

And may it be His will that each one add in this in actual deed, numerous times, in a manner of "to begin with, uprising,"

which will surely hasten the "end of deed" — the days of Moshiach

(for only then will the deed be great)

And we will merit to study the Torah of Moshiach in a manner of seeing — study in a manner of "to begin with, uprising,"

That it be drawn into the understanding and comprehension of each individual according to his level,

Nevertheless, it should be in a manner of without limit,

"Ariver"

(which means

(not only in the greatest place,

but)

above all ascents,

"Ariver")

In a manner that there is a great interruption between them, so that regarding all other aliyos,

this is truly a new thing.

And to note,

that in addition to the "Lechatchila Ariber" that appears in the Sefirah of Tiferet within Tiferet

(As discussed in praise,

that it is not just "Tiferet" but "Tiferet within Tiferet")

There is added in this from the aspect of the lights of this night — Netzach within Tiferet,

which is connected with "The Eternal of Israel will not lie,"

And as its concept is explained in the discourse of the Hilula,

that in the heels of Mashiach, the power of victory is revealed to each one

(men, women, and children)

that through this they transform the falsehood of the world,

into the planks of the Mishkan,

and this is a truly immediate preparation for "The Sanctuary of G-d, Your hands established."

that now stands built above

(l’chatchila Ari Ber)

and descends below.

As usual, we conclude with giving charity.

And even though we give a limited amount,

surely each one will add to this from his own [funds],

In a manner of increasing and adding light.

May it be His will that each one will take the charity in the manner of "over and above the initial requirement",

and with joy and a good heart.

And the main point — that charity will surely precede and hasten the true and complete redemption immediately and at once,

and will not delay it even for a blink of an eye — the actual revelation of "the spirit of G-d — the spirit of Moshiach — hovering over the face of the waters",

and our Sages said

(Sanhedrin 92,

The Holy One, blessed be He, does for them

(for the righteous,

and Your people are all righteous)

wings etc. and place upon the face of the waters,

and especially since we are in the portion of Emor,

which is from the language of praise

(as our Sages, of blessed memory, said on the verse "He has praised, etc., He has praised you")

And all this — from joy and a good heart.

[The Rebbe shlita distributed a dollar bill to each one,

in order to give it

(or its equivalent)

to charity]

Book of Talks - 5749