English translation — ש״פ אמזר, ת׳ אייר

peace and unity increase and in place of division

(the advantage of the three)

: Through the fact that there are different opinions, a multitude of reasonings and innovations emerge,

What everyone adds to be separate

(nature of G-d)

intellect,

until that this can bring and brings a more equal and better conclusion and decision

(according to the Gaon

(9-2)

that the law is according to the words of the decider specifically)

Through this that different people with special opinions talk ■ In addition

(Not that one is concealing or conceding his opinion — contrary to the nature that G-d implanted in him)

One sees the matter from many and many sides,

Consequently, this brings to a well-thought-out conclusion

(like when a great person would say his opinion)

And when they talk together in this manner, it is understood that this is out of peace and mutual respect.

(Nuso* on this watt,

Et Vahev BeSufah")

And in this consists the service of the days of the counting: a person should take his nature

(the intellect and the attributes)

— which without service can be used by him undesirably

(because.

the inclination of man's heart is evil from his youth"⁴¹,

or from the aspect of the power of intellect — as came the students of Rabbi Akiva)

— and to clarify and refine it,

so that from the outset it should not come to a situation of,

they did not show respect one to another" and the like,

but on the contrary — the advantage and perfection that emerges through,

their opinions are equal",

or through the other differences between people

(in their natural traits and the like)

And even if it has already become a situation of,

"they did not show respect to each other" i.e.

(as was the case then with the students of Rabbi Akiva)

— to rectify this,

by increasing peace between one another.

Through this, there comes only a higher perfection than the state of peace before the dispute,

And like the elevation of a document⁴³ that had a challenge brought against it,

and they fulfilled in court — he gains more force⁴⁴

(like a plain document)

and in the language of Chassidus — the advantage of light from the darkness that comes out by transforming darkness

(dispute)

to light

(peace)

⁴⁴

[In addition to the essential virtue of

Sefer HaSichos - 5749

Peace

(among various opinions)

regarding a single opinion of one person alone,

as above]

Until this becomes a preparation for the perfection of the matter of peace at the giving of the Torah,

When it was

(after Rosh Chodesh Sivan,

and the giving of the Torah comes)

"And Israel encamped there opposite the mountain,

like one man with one heart".⁴⁵

And it can be said that this is also one of the reasons for the custom of Israel to recite and study Pirkei Avot on the Shabbatot between Pesach and Shavuot•⁴ — because the content of Pirkei Avot is "ethics and character traits"

(similar to the refinement of the character traits during the days of the Sefirah)

— the service and clarification of the staff,

as an introduction to the time of the giving of our Torah.

and to add,

that Masechet Avot is a tractate in the Oral Torah,

and it came through Tannaim,

that in the Torah itself, this is the part of the Torah that comes through the service of the staff,

Approximately regarding Tishah B'Av which was revealed from above;

And also the content of the tractate is "Morals and Measures"

(as above)

Mili d'Chasi-

It is a day of great joy

(from the part of chassidim, section 47)

Not only for the days of the Omer count,

but is prepared for all the days of the year— because of the elevation that occurs through the peace after a dispute,

as the advantage of light from darkness,

within.

Custom — instructions and decrees of the Sages

(in addition to the obligations and commandments from the Torah)

As it is also emphasized immediately at the beginning of the tractate — the instruction "Make a fence around the Torah"-.

In addition to the obligations in the Torah

(that were given from above)

the sages should make

(from below to above)

fences for Torah,

which concern themselves with the nature and attributes of man

(and the nature of the animal soul)

at all times,

and according to this, the sages make safeguards for the Torah — similar to finding a field and fencing it ⁵¹,

they made a safeguard,

they made a safeguard for a safeguard⁵².

And the matter is: since the Torah is

(lechatcheela)

was given below

(Brought from the Giving of the Torah)

In order to achieve peace and unity between the Creator and the created

(The concept of "three")

And therefore this had to come after the clarification of the attributes of Jews in their state that — therefore it is understood,

That so it is also in all times and generations: when the hearts diminished over the generations,

And the concealments and trials from the animal soul etc. become more numerous and stronger,

Which can bring a weakness G‑d forbid in the fulfillment of the commandments — the Torah gave the power to the sages of the generation,

so that they assess the situation of the members of their generation,

and accordingly rectify

(according to the principles of the Torah)

fences and stringencies and enactments, etc.,

including the "ways of ethics from the Aggadah and Pirkei Avot"⁵³

(which were added specifically in the generations after the

Beit,

Eruvin 6,

And see.

See Moed Katan 5,

sec. a.

And it is not necessary.

Take the staffs here,

Shabbos Parshas Emor,

8th of Iyar

First,

beginning from the time of the Second Temple⁵⁴)

In order to strengthen the fulfillment of the Torah.

And the commandments.

And the novelty in this is,

that although the enactments and safeguards themselves are not a Torah obligation,

because at the time of the giving of the Torah and in the early generations in general it was,

the Torah sufficed, and there was no need to come to the enactments,

because then Jews were complete in their service — the Torah had

(as it was given originally at the Giving of the Torah)

given the power to the Sages that they should evaluate

(according to their intellect)

the state of the hearts of their generation,

and accordingly

(according to the rules of the Torah)

make the enactments⁵⁵.

And based on this, one should connect this atmosphere with this week's portion —,

Speak, etc., and say to them",

"to admonish adults regarding the minors": the Torah itself gives a directive,

So one's own service is not enough,

Rather, one must lower oneself to the minors and admonish them,

And for this, one must assess the situation of the minor,

And accordingly educate and admonish him,

Including also,

"Lehazhir" from the language of radiance and light

(,

"And the wise will shine like the brightness of the sky"•⁵)

— illuminate him.

And through the apparent descent

— there comes to him an even greater elevation⁶⁰

(Like the quality of the aforementioned three)

Like "from my students more than all of them"•⁵,

And he will turn the heart of fathers to children — through children•⁵,

The perfection of peace and unity.

In Pirkei Avos itself, one learns the praise of the third chapter.

In this chapter, several matters of three are emphasized,

Beginning from the start of the chapter:

"Look at three things and you will not come to sin".

Since every thing is exact,

It is logical to say that the part of the preparation for the Giving of the Torah from this chapter is specifically connected with the concept of three — the state of unity and peace between the Creator and the created,

That in addition to that which the,

Mussar and Midos" in Pirkei Avos are a preparation for the revelation of,

Shalosh" at the time of the Giving of our Torah,

is in this — this is emphasized in the third chapter.

It will be understood according to the explanation in the first Mishnah,

"Look at three things and you will not come to sin."

For at first glance, what is the point? It could have only stood the continuation of the Mishnah without the introduction that there are three things.

And it can be said that one of the explanations of this is:

"Look at three things" does not mean only the three things enumerated later in the Mishnah,

but also the concept of

"three things" in general: the

Sefer HaSichos - 5749

Contemplation and looking at the concept of "three" guarantees that "you will not come to sin."

When one only holds at the recognition of the matter of "Echad"

(as the Supreme One is 'Yachid Be'Olamo')

— can still be a 'ksad' and giving place for a matter of 'aveirah',

from the language of 'ha'avarah meReshut liReshut'⁶ — a second domain

(Reshut HaRabim)

from Reshut HaYachid to Yechido Shel Olam⁶⁹: all the more so the matter of 'shnei',

which means two domains with emphasis,

the matter of machloket:

Specifically through "contemplate three things,"

which makes peace and unites also the "public domain" of the world with the private domain of the Holy One, blessed be He — then one is assured that "you will not come to transgression,"

and even not "to transgression" — no possibility of transgression to another domain

(certainly not actual transgression)

because one has transformed also the other domain and united it with the private domain of the Unique One of the world.

And it can be said,

that the instruction

("Look at three things")

And especially, coming as a beginning

(and head)

from the entire third chapter of Pirkei Avot — gives strength in the work of clarifying the staff,

But preparation for the time of the giving of our Torah "in the third month".

*

The above is also an explanation in a humble manner in today's Rambam lesson,

In the laws of Shemittah and Yovel⁶²

[This is also a connection with Parshas Behar,

which we begin reading at Minchah of this Shabbos,

where it discusses the mitzvah of Shemittah⁶³]

And in particular — the laws regarding Shmitas Kesafim.

[And to note the hint-connection with this year — the year 5749,

From the language of the verse

(Regarding the remission of debts)

⁶⁴ "And whatever is with your brother your hand shall remit"]

In this lesson, the Rambam speaks at length about the laws of prozbul: "When⁶³ Hillel the Elder saw that they refrained from lending to one another

[Because they were afraid that at the time of the shemittah the debt would be remitted]

and they transgress what is written in the Torah⁶⁶ 'Beware lest there be a thing...'

[in your lawless heart, saying

Shabbos Parshas Emid,

8 Iyar

When the seventh year, the year of release, approaches, and you are evil in your eyes toward your needy brother and do not give him a loan, he instituted the Prozbul so that the debt should not be released, until they lend to one another.

The law of Prozbul is one of the examples of the concept of "make a fence for the Torah": that although from the Torah there is no concern that,

transgress that which is written in the Torah"⁷⁵

[From the difference of the completeness of the service at the time of the Giving of the Torah or in the early generations in general]

And the concern for this came about in later generations due to the decline of the generations.

Beginning from the time of the Second Beis HaMikdash•⁴,

When Hillel the Elder saw that they refrained from lending to each other",

and etc. after the destruction of the Second Beis HaMikdash]

— the Torah gave the power to the Sages

(Hillel the Elder in our case)

to rectify the matter of Pruzbul*⁴

(which also applies in our time⁷⁸)

so that one should not transgress

be on,

that which is written in the Torah: 'Beware for yourself lest there be a matter, etc.'

or strengthen the mitzvah of,

'You shall surely give him, and your heart shall not be grieved when you give to him'⁸⁰.

And according to what was explained above, we must say,

that even though the reason for the institution of the prozbul

(And similarly other ordinances and safeguards from the words of the Scribes)

Is due to a descent,

paucity of the heart

(that,

your heart is Belial")

— comes however through this to the correction and elevation,

that also in a state of paucity of the heart

(that were it not for the enactment of pruzbul,

They transgress what is written in the Torah")

So that Jews fulfill the commandment of,

give, you shall give, etc.",

What this has the advantage" in the manner of a document that had a challenge and they upheld it in court",

And then he receives a special strength,

Until that in our case — one can no longer dispute upon this,

Since that this already has its rectification, it remained enduring under all circumstances.

(Regarding the virtue of Tuesday

(Which comes after Monday)

In which it was doubled that it is good)

And to add,

Then through a prozbul comes yet a virtue: the law is that,

One only writes a prozbul on land"⁸¹.

So through a prozbul it is revealed openly and in practice the advantage that every Jew has a portion in the land⁸².

And even more:

Sefer HaSichos - 5749

According to several opinions, one can rely in this on the portion in Eretz Yisrael that every Jew always has

(even during the time of exile)

Which this is a revelation reminiscent and similar to the future redemption — when every Jew will openly have a portion in Eretz Yisrael.

According to this principle in Rambam's Yad HaChazakah•⁷

that he relies in

(to the lender)

the principle that the lender acquires for him land when there is another even not in his presence•

(as in Mishnah Shevi'it there.

Gittin 40)

— in this is also emphasized the matter of Ahavat Yisrael.

Further laws on what he writes earlier in his book — one must say,

That according to the aforementioned explanation in the law of Prozbul,

One can also understand the measure of the Rambam regarding Motzaei Shabbos this

(continued 6)

At the end of Hilchos Shemittah VeYovel,

At the conclusion of Sefer Zeraim,

And the

(connection with the)

Beginning of the Book of Avodah,

(Rosh)

Laws of the Chosen House:

After the Rambam writes about the distinction and elevation of the tribe of Levi over the other tribes — he continues and concludes the laws

(and the book)

: "Not only the tribe of Levi, but every single person from among all those who come into the world whose spirit moves them and whose intellect enables them to separate themselves to stand before Hashem, to serve Him and to worship Him, to know Hashem, etc., and who casts off from their neck the yoke of the many pursuits that people seek — behold, this person is sanctified as holy of holies, and Hashem will be their portion and inheritance forever and ever, and they will merit in this world what suffices them, just as the Kohanim and Levi'im merited,

As King David, peace be upon him, says: "Hashem is my allotted portion and my cup; You support my lot."

One must understand:

Immediately before this, the Rambam writes that according to the Torah, there is a difference between the tribe of Levi and the rest of Israel,

that,

Levi did not merit a portion in the Land of Israel with his brothers because

Regarding these [contradictions?] who argue against the Geonim - it is not explicit whether they argue on the very principle that every person has a portion in the Land of Israel, as per the simple meaning of the sugya in many places that even if a person never owned land,

or that they also hold that every person has a portion in Eretz Yisrael.

And the fact that this does not help for acquisition ‘agav’

(and a prosbul)

It is because they do not rely on this, and the explanation in the Gemara is,

does not have land")

It is only in relation to the law,

if they rely on this)

as the Rambam wrote

(Laws of His Agents, Chapter 3

this)

because.

Who can say, and concerning every individual

(when dealing with monetary matters, we do not follow the majority)

that he has a portion in the Land of Israel.

"perhaps he is from the seed of converts or freed slaves who have no portion in the land - <Kessef Mishneh there)

And even if he is worthy, it is not in his possession■ And based on this - in order to reduce dispute - it can be said that Tosafot and the Rosh and the Rambam only disagree in the case where it is possible to rely on the portion in Eretz Yisrael - as in the inside in the footnote.

Printed.

Shabbat Parshat Emor,

8th of Iyar

That he was set apart to serve G‑d, to minister to Him, and to teach His upright ways and righteous judgments, etc._׳ Therefore, they were set apart from the ways of the world, etc., rather they are the host of G‑d, etc., and He, blessed is He, grants them merit, as it is said⁰• "I am your portion and your inheritance." — as he says afterwards.

(As a halacha in the Torah)

Then "Not only the tribe of Levi but every man whose spirit inspired him etc.

(And the addition on this)

behold, this is sanctified as the Holy of Holies",

Not like the tribe of Levi generally,

But in the level of the High Priest¹•

(Holy of Holies)

And the explanation in this: from the Torah

(the revelation from above)

There is a difference between the tribe of Levi and the rest of Israel.

But Torah in its interpretation was given — Torah gave the power

[In the example of the power of Eisav, a fence for the Torah]

that the Oral Torah

(the work of the lower — Tannaim and Amoraim)

should reveal,

So this pertains to "every person,"

that every person,

in every time and every place,

also a Jew who by his lineage and according to Torah is not from the tribe of Levi,

and his occupation is in worldly matters,

is through his service

(service of the staff)

of "his spirit inspires him"

(His spirit specifically,

not like his spirit of embodiment is found above)

etc. to be distinguished to stand before G‑d and serve Him etc., and he removed from his neck the yoke of the many calculations which the people sought — he comes to the level of "He was sanctified as the Holy of Holies, and G‑d became his portion and inheritance forever and ever."!

And based on this, it is also understood the proof that the Rambam brings at the end of the halacha — "You support my lot": lot is a part of the service of Yom Kippur by the High Priest¹•.

And it is explained in many places⁸⁸י,

that lot

(which is beyond calculation and intellect)

Indicates a level that is most elevated,

Above measurement and limitation⁴.

And in particular, the lot of Yom Kippur — "one lot for Hashem"".

Until it affects also the second lot

(for Azazel)

the he-goat that is sent away,

that first they bring him up" and then

(the generation of His descent)

he atones for Jews,

until that the sins become like merits•*,

until actual merits — the advantage of the service of teshuvah,

darkness is turned into light.”.

And in the service of man: through that which a Jew places himself in a state of lottery,

("my Goral")

The service of the yechidah of the soul

(self-sacrifice)

*,

becomes "You support my lot",

"He will be sanctified, Holy of Holies, and G‑d will be his portion and inheritance".

And this becomes

Sefer HaSichos - 5749

his existence as a soul in a body below

(my lot)

"his portion and his inheritance",

until then this brings about the reversal of all opposite matters

(the second lot)

And a Jew has the power even during the exile,

obviously from that which the lot of Yom Kippur

(like Purim”

is similar to the lot of Purim

(which was during the exile of the servants of Achashverosh)

and "Pur is the lot",

So the lot also passes through to the language of the nations,

And this shows that even during the time of exile,

And we are still servants of Achashverosh⁹⁰,

One has the strength to do the avodah in the aspect of goral shebinefesh.

And after a Jew performs his avodah

(from below to above)

— during the time of exile

(including the transformation of intentional sins into merits)

— From "His spirit impelled him, etc.,"

Through which "the Holy of Holies was sanctified" — this becomes a preparation that brings

(the revelation from above to below)

(the beginning)

Sefer HaAvodah,

Hilchos Beis HaBechirah⁹¹ — "A positive commandment to make

a house for Hashem prepared to offer in it the sacrifices, etc.,

As it is said, “And they shall make Me a Sanctuary and I will dwell in their midst."

That through this physical Beis HaMikdash

(For “And they shall make Me a Sanctuary” refers to all Batei Mikdash)

Is carried out the purpose of creation — to make for Him, blessed be He, a dwelling place in the lower realms,

A lower realm that there is no lower below it,

So that here below in the physicality of the world,

There should be “and I will dwell in their midst.”

Until the completeness in this — in the building of the third Beis HaMikdash,

Which will be an eternal house⁹² — since this comes through our deeds and service in this time,

That a Jew becomes "Holy of Holies"

(Through his service of "his spirit inspired him to cast off from his neck the yoke of the many calculations that men seek")

And he makes that his portion in the world become vessels of holiness and vessels of mitzvah

(until an actual object of holiness)

Through "all your deeds shall be for the sake of Heaven" and "in all your ways know Him"•⁹³,

so that he transforms all worldly matters into the "Holy of Holies"

(For example, that the <i>prozbul</i> reveals the portion in Eretz Yisrael that every Jew has even during the time of exile)

— Therefore,

this causes the Third Beis HaMikdash to be an eternal House,

since in exile⁹⁴ they have transformed all undesirable matters

(so

Shabbos Parshas Emor,

8 Iyar

Then you come to commit a transgression)

Regarding the superiority of a thing

(deed)

That a challenge was raised against it and it was fulfilled and it was shown that in all circumstances the whole remains — what through this becomes a thing established eternally¹.

With this, it is also sweetened what the■ Rambam writes,

A positive commandment to make a house for Hashem prepared to offer in it the sacrifices"

(and,

Since the Temple was built, all places, etc., were forbidden to offer sacrifices in them.")

and further he writes⁹⁶,

They offer all the sacrifices even though there is no Temple":

since,

The first sanctity sanctified for its time and sanctified for the future."

(Because of the Divine Presence which is not nullified.)

¹⁰² — this gives the Kohen the ability to offer sacrifices even though there is no Temple.

And by 'Avodah' it means — that the Beis HaMikdash

(with its first sanctification)

has imbued the Kohen into every Jew,

in every time and in every place

(or even,

there is no Temple)"

Then one should sacrifice himself to the Almighty as a burnt-offering to G‑d ¹⁰³

(Rashi there,

That is, in the prophecy of Ezekiel the concept of v’ithapcha is emphasized — that specifically in the place of exile is revealed

(the prophecy)

of the Third Beis HaMikdash.

until the secret of the Alef-Samech-Samech,

and in the teaching of the Alter Rebbe ¹⁰⁵ on the verse "&lt;,

When a man among you brings an offering to Hashem\"

Then he offers himself,

his animal soul,

to the Most High,

so that just as he is a soul in the body in this world

(and in exile)

He becomes,

a perfect burnt offering"¹⁰²,

even though there is no House

[in the manner discussed above

(at the conclusion of the laws of Shemittah and Yovel)

then "not only the tribe of Levi but every single person" becomes at the level of "Holy of Holies" of David's service,

his spirit inspired him etc."]

!And so on and so forth, when his devotion to G‑d spurs in his private Sanctuary,

As mentioned many times, most recently*¹⁰¹ that every Jew must make from his home,

his four cubits and all his possessions — a Sanctuary to G‑d,

upon which the Almighty says,

“And I will dwell in their midst”]

It is, however, understandable,

Then the perfection of offering the sacrifices,

is not in spiritual service and when,

in the name of house"

But specifically in the physical Holy Temple —,

“A House for G‑d prepared to offer sacrifices in it” — the beginning of the book of Avodah; and this comes through the introduction and service of,

“a freewill offering of his spirit, him, in Him, sanctified, Holy of Holies"

(when,

there is no house")

At the end of Sefer Zera'im.

And one should add in explanation of the connection with the verse that the Rambam brings before the beginning of Sefer Avodah.

And one could say that this is along the lines of,

"From where are these matters? The verse says,

Sefer HaSichos - 5749

Regarding what the Rambam writes at the end of the preceding book and the beginning of the following book.

And in our case—at the beginning of Sefer Avodah the Rambam brings the verse, "Ask for the peace of Jerusalem; may those who love you be at peace."

"Ask for the peace of Jerusalem* means the work of a Jew about which it is spoken at the end of Seder Zeraim — that in every time and every place,

even when "there is no Temple* and one does not have "peace of Jerusalem* in a material sense — there must be the "ask for the peace of Jerusalem*,

the yearning and prayer for "peace of Jerusalem*

[In the manner of our Sages of blessed memory⁸ on the verse "Zion is she, no one seeks her" — it implies that she requires seeking"]

until that it should come to actuality in his service

(spiritual)

Then "Jerusalem that is in it — complete awe²" stands in completeness

(Peace also from the word completeness)

Until in a manner of "Holy of Holies".

This is but still not the ultimate completeness

(Because in practice "there is no house* and Jerusalem in physicality")

Thereafter one grasps

(Through the service of "Ask for the peace of Jerusalem")

to "May those who love you be at peace,"

completeness of the matter of tranquility also in materiality in the future redemption,

and similar to this at the end of the exile

[Not like at Yaakov,

who sought to dwell in tranquility,

but in practice, anger etc. leaped upon him⁴ — because then

it was before the service in the time of exile; but after this service,

When one transforms all undesirable matters — the "yashalivu" becomes complete and simple also in physicality]

And "ohavecha* — the ultimate perfection of avodah lishmah

(as explained in the Rambam at the end of Hilchos Teshuvah)

whose perfection like the mitzvah of Your will will be in the future,

and a taste of this now

(especially through that which one has "yashalivu",

Fulfillment of physical promises and tranquility in simplicity,

which enables the service to be complete)

And immediately following this comes the count of commandments of the actual building of the Holy Temple,

"to build the Holy Temple, etc.",

And then the laws themselves — "positive commandment to make a house for Hashem as* — to specifically make,

In actual deed,

which is the main thing".

The lesson and the directive from the above regarding actual deed:

Although one finds oneself in exile,

and in the twofold and manifold darkness of the footsteps of Moshiach,

and the concealments and challenges of the animal soul etc. are increasingly overpowering,

One must know — that on the contrary: specifically in this situation the Torah gives additional strength to rectify the shortcomings that stem from the paucity of hearts,

through the fact that Jews increase with greater prominence and greater strength in their service,

and through this it becomes — 'doubled in him, for it is good.'

(More than the good that exists at a time when one does not have concealments)

One must know,

that while in exile,

every Jew has, as a completeness, his portion in Eretz Yisrael,

and moreover —

Shabbos Parshas Emor,

the date of Iyar

"Kodesh Kodashim",

And in a way that the Upper One becomes,

his portion and his inheritance,

And as is known the saying of our Rabbis, of blessed memory,

that our physicality never went into exile, etc.

And the matter depends only on his will — that this should be revealed in him,

in his daily life.

And especially when one stands in the days of the counting

(and on the third Shabbos of Sefirah)

and at that time one would dedicate special forces to rectify the middos,

and all matters that require rectification.

And especially — the rectification of the entire matter of,

\"they did not accord honor one to another\",

through speaking together with one another,

out of peace and friendship,

And until coming to a conclusion,

And on the contrary — through the fact that their opinions are equal,

is the conclusion a better

(as above, end)

[And even if there remains a matter in which one cannot agree — one goes to a third arbitrator,

the rabbis of the place,

and one conducts oneself according to their instruction and ruling — as is the order according to Torah,

Obviously and simply]

And on the contrary: In these days of the Omer counting, which is an appropriate time, one should increase in all actions of love of Israel and bringing hearts closer

(all the more so — to correct a deficiency in this)

And furthermore, and this is the main point: one should increase in all matters of Torah and mitzvos,

study of Torah,

the revealed part of Torah

[Including — to strengthen the study of Pirkei Avot on these Shabbats]

And

Pnimiyut HaTorah

[And with emphasis — preparing oneself for the day of Lag BaOmer,

the day of joy of Rashbi,

the giving of the Torah of Pnimiyut HaTorah yod\",

and that Rashbi is the source of the revelation of Pnimiyut HaTorah, and in this book it is called the book of Zohar•\"

And in particular — adding new Torah lessons in public

[as emphasized in today's Perek",

ten who sit and engage in Torah",

and in our parshah“׳ —,

and I will be sanctified among the children of Israel",

a congregation is not less than ten•"]

in addition to being actual in the fixed lessons,

Including the air — conclusions in Torah,

like the conclusion of the book Zera'im,

(and the beginning of the book Avodah)

in the aforementioned Rambam,

and likewise other conclusions

(and beginnings)

in Torah.

And "study is great that leads to action"• — addition in the fulfillment of mitzvos with hiddur,

and accepting new resolutions in all good deeds in matters of Judaism,

and in general—the dissemination of Judaism and the dissemination of the wellsprings of Chassidus.

And all this will hasten even more the building of the Third Beis HaMikdash in actuality,

below ten handbreadths,

the House of My Glory,

the Sanctuary of G‑d, which Your beloved established.

And there we will offer before You the sacrifices, etc., according to the commandments of Your will—¹¹⁰

And all this—immediately and truly.

Sefer HaSichos - 5749