English translation — ש״ם גהר, ט״ו אייר

And your claim was accepted on high,

And G-d gave a new commandment, and it became an eternal and everlasting commandment,

And through this, they were enabled to complete the offering of the Pesach on the 14th of Iyar,

so that also by them all the matters of Pesach would be in completeness.

And in greater depth — the completion of the Second Pesach is not only regarding a state of lack

(because of involvement in other holy matters as above)

but also in relation to a state of perfection,

without deficiency,

and the explanation,

that even this perfection is relative to their current state,

but regarding a more elevated state

(that will be in the future)

this is a state of deficiency,

and one must strive to reach a more elevated perfection.

And to preface:

According to the opinion that,

“they were engaged with a met mitzvah,” it is stated in the Gemara•, “that

their seventh day occurred on the eve of Passover.”

And at first glance it is not understood: Why did they wait until the 14th of Nissan,

and then,

“They approached Moshe and Aharon on that day,”

the day of the offering of the Passover offering — since they knew in the previous days that because they were impure they would not be able to offer the Passover offering at its appointed time,

They should have asked Moses immediately and at once when they heard the command.

And the children of Israel performed the Passover in its appointed time"¹²,

And not to wait until the seventh day,

the last?!

And the explanation for this can be said:

One who is engaged in a mitzvah is exempt from [another] mitzvah"גי,

And one of the reasons for this — because every mitzvah

In fulfilling G‑d's commandment

(See also Ohr HaChayim and Sforno on the verse.

Likkutei Sichos, Beha'aloscha 5747, sec. 3)

Includes all the mitzvos,

And thus,

that involvement in this mitzvah also includes the mitzvah from which one is exempt, and it is considered as if one fulfilled it¹⁴.

And accordingly, it can be said,

"These people" did not feel the lack¹⁵ of the offering of the Paschal lamb,

because,

their involvement in the.

"Mitzvah of the dead" also includes the commandment of the Paschal sacrifice.

However,

all this is in relation to their status as priests,

when they were engaged in a mitzvah

(including also the result of the opposite of purity)

— the mitzvah of the Paschal sacrifice was not lacking.

But,

Regarding their future state,

The state of purity in which they can offer the Paschal sacrifice — the previous state is considered

(that they did not offer the Paschal sacrifice)

a deficiency•¹.

And accordingly, we must explain why they did not claim,

“Why should we be deprived” in the preceding days — because in their current state

(before 14 Nissan)

They did not feel a lack

(.

diminished"

: And nevertheless,

when it arrived,

Erev Pesach",

the time of the offering of the Pesach,

And it was.

their seventh",

that tomorrow they can do",

see in the evening of G-d — then they feel a lack in relation to their future situation

(a state of purity that allows offering the Paschal sacrifice)

and therefore,

ויקרבו

Sefer HaSichos - 5749

etc. on that day they said etc. Why should we be deprived of offering the sacrifice of the L‑rd in its appointed time?".

Moreover:

Through the claim of "those men" "Why should we be deprived" — a new section of the Torah concerning Pesach Sheini was innovated for all of Israel

(including even Moshe Rabbeinu,

a new commandment that Moshe Rabbeinu did not receive during the forty days he was on the mountain)

that they offered the Paschal sacrifice at its appointed time

(literally, simply¹)

that also by them the matter of the Second Paschal sacrifice was added,

(only)

as a "completion of the first,"

but

(also)

As,

a regel unto itself"".

That is,

even when the service of the first Passover was complete²⁰

(and all Jews are presumed to be kosher²¹)

the Yom Tov of the second Passover was added

(And we do not recite Tachanun etc.²²)

In which the spiritual service of the matters of Pesach²³ is done in a more elevated manner — as emphasized in its name "Pesach Sheni",

skipping

(Pesach means skipping)

second,

above the skipping of the first Pesach²⁴.

And to such an extent,

that the completeness of the first Pesach is only relative to the present state,

But in relation to the future state — the elevation added in the Second Passover

(second skip)

this is still a state of

deficiency,

to the point of a deficiency that arouses the claim and demand, "Why are we diminished!"

Thus, we find,

that the innovation of the Second Passover is in two extremes: on the one hand — that even one who is in a lowly state etc. should know that nothing is lost,

And he can always correct

(as above, sec. 1)

; And on the other hand — that even one whose situation is proper,

And what is lacking for him in a particular matter of holiness is because of his involvement in other matters of holiness,

The state of this matter must be relevant to him until he feels a lack,

And he will argue, "Why should we be excluded?"

In another version,

that even one whose service is complete,

Without any lack — one must contemplate and feel that the perfection in the present is still a state of lack relative to a higher perfection,

And to the extent that even this "lack" affects him to the point of a claim "Why are we diminished,"

And consequently,

he will endeavor and do all that depends on him to reach a higher perfection,

ascent after ascent.

And behold,

the lesson we learn from Pesach Sheini regarding the rectification and perfection of the past

(And at both extremes,

the ability even in a lowly state,

and the need even in an elevated state)

it is,

not only regarding the first Pesach,

but regarding the entirety of the service in matters of Torah and its commandments.

And by way of introduction:

This matter is specifically learned from Pesach Sheni,

whose offering is made after the purification of the Red Heifer²⁵,

for then,

he can enter the Beis HaMikdash and offer the Paschal sacrifice,

and the Red Heifer is the entirety of the entire Torah,

as explained at the beginning of its portion: "This is the statute of the Torah"²⁷,

And the-

Shabbos Parshas Behar,

15 Iyar

Explanation in Chassidic discourses²⁸

(And in particular — the reason that in the red heifer it is stated,

this is the statute of the Torah")

Since the act of the heifer includes the two matters of “ratzo” and

return"

[ashes of the heifer

(After the fire)

The concept of "Ratzo",

and the mixing of the ash with living waters is the concept of "Shov"

upon which "the entire Torah and mitzvos are founded."

And since the offering of the Second Passover comes after the purification of the Red Heifer — therefore,

we learn from this the lesson of the correction and perfection of the past

(

It is not lost")

Not only regarding the matter of Pesach,

But regarding the entirety of the service of Torah and commandments.

And this matter is also emphasized in entering the Holy Temple to offer the Paschal lamb

(after the hastening of the cow)

— because,

The entirety of the service of Israel is,

And they shall make Me a Sanctuary and I will dwell in their midst"¹⁸,

A house for G-d, ready to offer therein the sacrifices⁵,

Including and especially — the entry into the Temple in order to offer therein sacrifices,

both regarding oneself,

When a man among you brings an offering to G-d⁵¹,

and both regarding his portion in the world and the entirety of the world,

that he clarifies and refines the material matters of the world so that they ascend to holiness in the manner and example of a sacrifice⁵²,

That is,

that he himself enters the Sanctuary,

and brings with him his portion of the world as well,

This is to say,

regarding this it is said: "This is the statute of the Pascal sacrifice,"

and regarding this it is said: "This is the statute of the Torah,\

and he concludes,

Who is great,

the heifer,

that those who eat the Passover need her"

(Explained in the discourse 'Zot Chukat HaTorah' 5629,

5681.

and other years)

And the committee — the entirety of the world,

until the entire world becomes a dwelling for Him, may He be blessed⁵⁵.

And this can be connected with the study of Rambam

(according to the custom that has been accepted in many places and is spreading, to study three chapters a day)

these days — from the Shabbat from which the second Passover is blessed,

when the laws of the Chosen House began,

until this Shabbat when the

"shall be eaten" of the second Passover

where the laws of the Temple Vessels conclude⁵⁴,

and the laws of Entering the Temple begin⁵⁵:

In order to offer the Second Passover, there must be the possibility of entering the Temple — "that an impure person should not enter the Temple"⁵⁶,

and before this, there must be the reality of the Temple itself

(the Chosen House)

together with the Temple Vessels.

And from this it is understood that the lesson of the Second Passover is regarding the correction and completion of the past in the Second Passover,

includes also the correction and completion of everything related to the coming of the Temple,

and the perfection of the Temple and its vessels

(both in the spiritual service,

and primarily in regard to the physical Holy Temple itself)

And more specifically — the correction and perfection of the coming of the Temple in the two aforementioned extremes: in a state opposite to purity where it is impossible to enter the Temple — this is not lost,

rather, they can become pure and come to the Temple; and in a state of purity and coming to the Temple — one must add in the coming to the Temple with elevation after elevation.

Sefer HaSichos - 5749

And the explanation of this:

Since "the entire Temple was not on level ground but on the slope of the mountain"¹,

And it goes on to detail: "When a person enters from the Eastern Gate of the Temple Mount, he walks level until the end of the rampart,

And ascends from the rampart to the Women's Courtyard by twelve steps.

And walks the entire Women's Courtyard level,

And ascends from it to the Courtyard of Israel, which is the beginning of the Temple Courtyard, by fifteen steps.

And the entire walkway of the Court of Israelites was level,

And one ascends from it to the Court of the Kohens.

And the entire walkway of the Court of the Kohens and the Altar and between the Entrance Hall and the Altar was level,

And one ascends from there to the Entrance Hall by twelve steps.

And the Entrance Hall and the Sanctuary entirely were level" — thus,

that the order of coming to the Temple for the sake of offering the Paschal sacrifice is in a manner of ascending after ascending: from the Gate of the Temple Mount and the Rampart to the Women’s Courtyard,

From the Women's Courtyard to the Courtyard of Israel,

And from the Courtyard of Israel to the Courtyard of the Kohanim,

where Israelites enter at the time of their needs³⁸

(including also at the time of offering the Passover sacrifice)

.”

And from this it is understood also regarding the spiritual service of the coming of the Sanctuary

(the entirety of the service)

— that the order of the service is such that in the course, etc., and rises in it, course, etc., and rises

In "Ascent of the mountain",

in ascent after ascent,

And furthermore, and primarily: also after the bringing to the Sanctuary

(to the most exalted and holy place that can

come)

in her mission — this perfection is only relative and in relation to the level of the Sanctuary

(the spiritual service)

in the present state,

But in value and in relation to a higher level in the Temple

(which will certainly come to this in the future)

his present level is considered a state of deficiency,

in a manner and resembling the state of the opposite of purity that cannot enter the Temple,

and moreover — that regarding the sublime level in the Temple

(in the future)

the present state is considered a deficiency in the reality of the Temple and its vessels,

therefore,

First, it requires completeness in the building and repair of the Temple and its vessels.

(on a higher level)

And afterwards the coming of the Temple will be as the required completeness,

And likewise, ascent after ascent,

until Ein Sof (the Infinite).

And it becomes sweeter through the explanation in the words of the Rambam, "The entire Temple was not on level ground but on the slope of the mountain" — for at first glance,

Since he goes on to detail the differences in the height of the parts of the Temple,

Why did he need to preface that 'the entire Temple was not on level ground but on the slope of the mountain'?

At first glance,

One could say that the Rambam's intention is to rule halachically that the Temple must specifically be 'on the slope of the mountain,'

But,

Accordingly, an explanation of the Rambam's source is needed, that this detail in the Temple is indispensable⁴²,

And on the contrary,

"the mat-

Shabbos Parshas Behar,

16 Iyar

beams that are the main part of the building of the Beis HaMikdash.

Kodesh and Kodesh HaKodashim.

Ulam.

"The Courtyard" is similar to the Tabernacle⁴³,

And the Tabernacle was specifically on level ground,

and not on the mountain slope!

Therefore,

It seems reasonable to say that in his writing,

"the entire Temple was not on level ground but on the mountain slope" — his intention is not to rule as law that the Temple must necessarily be

on the mountain slope",

a condition for the future,

Rather,

that such was the reality in practice⁴⁴,

And the reason that he opens with this introduction

(even though it is self-evident from the continuation of the words)

— one can say simply — that it first informs the general principle,

and afterwards the details of it⁴³,

in order to make it easier for the student

(

in clear language.

to small and great⁴⁴)

and as his way in many places: to preface the general number,

for the benefit of the one who sows⁴,

etc.

and its meaning in the service of man

(,

to rectify the views"³⁰)

— that even when according to the basic law there is no necessity to come to the Temple,

on the ascent of the mountain,

"distance traveled etc. and ascends, etc., distance traveled etc. and ascends, etc.,"

And also בלאה״ב it is considered coming to the Temple

(as a completeness)

However,

The reality is

as a mitzvah and not as a requirement

(And moreover we find in practice regarding the Temple vessels,

that the poor congregation would make them even of tin,

and if they became wealthy, they would make them of gold"

(Rambam, Laws of the Temple, ch.1, hal.19)

That,

the entire Temple was not on level ground but on the ascent of the mountain,

therefore,

the reality is that,

when a person enters, etc., he walks one cubit and ascends one cubit,

both regarding the elevation of the parts of the Temple itself,

and regarding the ascent to a higher level in the Temple.

As above.

And one should connect the above with the weekly portion — Parshat Behar,

And also with the portion that they begin reading at Minchah — Parshat Bechukotai:

"Behar Sinai" — indicates an ascent,

in the concept of "Sinai",

This ladder is Sinai"*⁴,

Which refers to Torah —,

Moses received the Torah from Sinai"³⁰,

And about prayer —,

The ladder is prayer"³¹

[Two modes of the progression³³ of,

ladder" that "they ascend and descend on it" — ascent from below to above and descent from above to below]

And its parallel in the Holy Temple — the place of the long rest³

(Torah)

and the House in which sacrifices are offered,

which is the matter of prayer,

Prayers were instituted corresponding to the daily offerings"³⁴,

And in the two matters of,

Sinai"

(Torah and prayer)

come to the supernal purpose,

at the ascent of the mountain"

(,

on the mountain")

— in Torah,

A new Torah from Me shall go forth"³³,

"from Me" specifically,

and in prayer,

from the term connection³⁴,

in a way that is revealed,

Israel and the Holy One, blessed be He, are all one"³⁷.

Sefer HaSichos - 5749

And “If you walk in My statutes” — that the service in all matters of Torah and commandments is in a manner of walking,

which,

true walking is in a manner that one is uprooted entirely from his previous place,

through this that he elevates

(

going, etc., and ascending")

to a more elevated level,

until an elevation that is incomparable relative to his previous level•⁵.

And this is the connection and relevance of Pesach Sheni to Parshas Behar⁴¹ and Parshas Bechukotai — that the rectification and completion of all matters of the service

(the building of the Temple and its vessels and the entry into it)

are not only in the aspect of deficiency,

but also in a state of completeness — to add and rise to a more elevated level

(to the extent that relative to this new level, the mission of the previous level is considered a state of deficiency)

“On the mountain” — “Mount Sinai,”

and in a manner that “walks etc. and ascends” — “You shall walk in My statutes.”

And the explanation of the connection and relevance to Parshat Bechukotai

(which is read at Minchah)

— more deeply:

"Bechukotai" is from the term engraving,

like the letters of engraving,

which are not like letters written in ink on parchment,

that the letters are a separate entity and not from the parchment,

And therefore it is possible to separate between them,

But rather like the letters on the tablets,

That the letters are not an existence in themselves,

But rather from the essence of the tablets,

And it is impossible to separate between them

(as explained at length in the discourses of Chassidus•⁵)

And its meaning in the service of man — "Bechukosai Telechu" — that the aspect of engraving

("Bechukosai")

indicates the connection of the essence of the soul with the revelation of the Holy One, blessed be He, which is above reason and intellect,

to the point of self-sacrifice,

that it is impossible to separate them at all,

as they are one reality

(like the engraved letters that are one reality with the stone)

And this matter is revealed in actuality in two extremes: in the lowest state — it is not lost,

but can be rectified,

by virtue of the bond of the essence of the soul

(the point of Judaism)

with the Holy One, blessed be He,

which is always in perfection

("Even at the time of sin, it was in faithfulness with Him, may He be blessed")

; and in the most elevated state — a birth and addition in the bond with the Holy One, blessed be He, in a manner that is above measure and limitation,

"With all your might"⁶¹,

that this is the matter of "You shall follow My statutes",

"in the aspect of a movement without measure and limit."

And this is the connection to Pesach Sheni — because,

the service of Pesach Sheni is in the two extremes mentioned above

[rectification of a state of deficiency in the ultimate descent

("defiled by contact with a dead body or on a distant road",

or in the manner of "for you",

of his own free will,

intentionally, may G-d spare us)

and a leap that is above a leap

(a second leap that is above the first leap)

in ascent after ascent,

until infinity]

And the power for service in these two extremes is — from the aspect of the engraving in the soul⁶³.

And accordingly, the precision of the expression "there is no lost" is sweetened,

the lost object

(lost object)

that the correction for this is through finding — in which there are two extremes:

Even in a state of "loss",

that the Divine light

Parshas Behar,

15 Iyar

He is the Avira (essence) of Himself⁶⁴,

can find the Avida,

and even to the finding about which it is said,

"like one who finds⁶⁵ great spoils"⁶⁶,

that rectifies even the undesirable matters in them and through which the Divine light is lost, so that they too will be transformed to good; and even in a state of perfection, his service is done in a manner of finding that comes without exertion to the effort.

Guarded over service that is beyond measure and limitation.

And we must add and note from my holy teacher and father-in-law*,

"I have found David, My servant",

David the King, the anointed one⁶,

whose soul is the level of yechidah of the entirety of Israel⁷⁰,

And its parallel in the service of each and every Jew — that he finds and reveals the level of yechidah within him,

through which he rectifies and completes all matters of service in the two extremes,

both the rectification of the lowest state,

And they are the perfections in a more elevated level,

in ascent after ascent,

until infinity.

According to the aforementioned, that the service of Pesach Sheni is from the aspect of the quality of legislation in the soul

(

BeChukotai)

— the emphasis of the concept of Ahavas Yisrael and Achdus Yisrael on Pesach Shei⁷⁰y is sweetened more:

The interest as required until,

before G‑d⁷¹ concerning people who are in a state of separation from the public

[for the entire public offers the First Passover and they do not offer — whatever the reason may be]

to endeavor as much as depends on him that they offer the Passover at a special time — emphasizes his love for each individual Jew,

until it is truly like myrrh.

And more than this — that certain individuals of Israel who offer the Passover at a special time,

bring about that a new concept in Torah is added for all of Bnei Yisrael,

A new festival — Pesach Sheni,

with all its elevations,

a second leap, etc.

And thus,

on Pesach Sheni, the unity of all Israel is emphasized — the special importance of each individual,

and his connection and impact on the entire community⁷¹.

And the reason for this — because Pesach Sheni is connected with the aspect of legislation,

the essence of the soul,

The point of Judaism,

which is equal among all of Israel,

and through it, the unity of Israel is achieved in utmost perfection.

And from this it is also understood regarding

(laws of)

the coming to the Holy Temple

(for the offering of the Passover sacrifice)

— that it too is in a manner of Jewish unity,

that all Jews come to the Holy Temple.

And as an introduction — the coming to the Holy Temple is after the red heifer

(as above, sec. 4)

and in the purification of the red heifer, the unity of Israel is emphasized — that in order to purify one of Israel

Sefer HaSichos — 5749

who is in the lowest state, opposite of purity,

Must be the ashes of the red heifer

(beginning from the heifer that Moshe prepared)

for safekeeping"" until the end of all generations⁷⁴.

And one may add to this,

that the coming of the Beis HaMikdash

(in the book of the Yad Hachazakah written after the destruction of the Second Beis HaMikdash,

and certainly in the study of it)

In our days,

it is,

the arrival of the third Beis HaMikdash,

after the purification of the tenth red heifer that will be done by the King Moshiach⁷⁵,

then surely all matters will be in utmost perfection,

including also the intermingling and unification of after all ten red heifers

(that were throughout all the generations)

together,

For,

From each and every heifer they had to hide the ash,

for safekeeping"

And the kohen who burns the next heifer,

sprinkles on him from all the sin-offerings that were there"

(from all the heifers that were prepared from the days of Moshe Rabbeinu until that time)

And only when,

they did not find.

they do.

(even)

from one"⁷⁷,

And since in the future all matters will be in completeness,

Certainly there will be there from all nine cows,

and they will mix them with the ashes of the tenth cow in one vessel⁷⁸,

that is,

that the ashes of all ten cows of all generations,

from Moses our teacher up to and including of the King Moshiach,

become one reality

(because the mixture of

"ashes" is

like a mixture of wet with wet that are well blended so that it is impossible to separate them from each other"⁵⁸)

And similarly regarding the coming to the Temple

(after the purification of the heifer)

— that after,

our deeds and our service throughout the time of the exile"⁷⁸"—the concept of "And they shall make Me a sanctuary and I will dwell in their midst,"

"in their midst" specifically,

Within and in the heart of Eretz Yisrael⁸,

which contains all the details of the matters of the Sanctuary and the vessels of the Sanctuary⁶¹,

And until one makes his home, his surroundings, and his portion in the world a Sanctuary for Hashem — they cause the Third Holy Temple to be revealed with the vessels of the Sanctuary in actual physicality,

Sanctuary

(and the vessels of the Sanctuary)

physical⁶² in this physical world,

And then is fulfilled,

the coming of the Sanctuary in the ultimate perfection,

That all Bnei Yisroel come to the Beis HaMikdash,

And bring with them their portion in the world and the entirety of the world,

That becomes a dwelling place,

A Mishkan and Mikdash,

For Him, may He be blessed.

Based on this, we can also explain the words of the Rambam at the end,

Hilchos Klei HaMikdash VeHaOvdim Bo"⁶³:

This that you find in the words of the prophets ⁶⁴ that the priests would gird a linen ephod,

They were not high priests,

For the ephod of the high priest is not a linen ephod,

And even the Levites would gird it,

For Samuel the prophet was a Levite, and it is stated about him⁶ "