English translation — ש״פ בהר, ש״ז אייר

A boy girded with a linen ephod,

Rather, this ephod would be girded by the sons of the prophets and whoever was worthy that the Holy Spirit should rest upon him,

To announce that this has reached the level of the High Priest who speaks through the Ephod and the Choshen with Ruach HaKodesh."

And one must understand:

What is the relevance of girding a linen ephod by the sons of the prophets

(who are not High Priests,

and also not ordinary priests)

to the laws of the Temple vessels and the workers in them

At the beginning of the halacha, the Rambam emphasizes that,

"there were no High Priests,"

And at the conclusion of the halacha, he emphasizes the opposite —,

"to announce that he had attained the level of a great High Priest!"

And one can say the explanation in the service of man

(

"to correct the opinions")

⁷" — that in this it is hinted that the conclusion and completion

(HaShlomoch)

of the vessels of the Temple and those who serve in it,

it is,

that each and every one of Israel

(not only Kohanim,

and not only Levites,

and not only prophets,

but all the children of the prophets")

Reaches the ultimate elevation of ד״those who serve Him״ — that,

it is fitting that the Holy Spirit rest upon him,"

And not only,

is fitting,"

but it is actually done in actuality,

as it is written,•,

I will pour out My spirit upon all flesh, and your sons and your daughters shall prophesy,"

that is,

Sh,

this arrived

(each and every Jew)

to the level of the High Priest¹

that speaks through the ephod and breastplate with the holy spirit.

And based on this, the continuation to the laws of entering the Temple will also be sweetened — that after each Jew,

arrived.

to the superiority of the High Priest",

it is done,

entering the Holy Temple" in complete perfection — that each and every one of Israel enters entirely² into the Temple in a manner of true entry,

path of entry"³,

and “the walk etc. and ascends etc. the walk etc. and ascends etc.,”

in ascent after ascent*^,,

until he arrives at the most exalted and holy place — the Holy of Holies,

like the 'Kohen Gadol'

(Shin)

entered the Holy of Holies.

from Yom Kippur to Yom Kippur"*,

once a year"⁷,

Bechaye

Every person whose spirit voluntarily moves him [to bring an offering] to G‑d, this is sanctified as holy of holies* — the level of holiness of the High Priest*,

as it is written*

(I Chron. 23,

and Aaron was set apart to sanctify him as holy of holies*,

as explained at length in the previous farbrengen

(Parshat Emor — above p. 441 and onward)

Sefer HaSichos

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the yechidah

(called "Echad")

in time

(Yom HaKippurim)

and in place

(Holy of Holies)

And in Israel

(High Priest)

”

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

(spark of Moshiach)

And through the level of yechidah — "his place"

(His level)

of every Jew in the Holy of Holies!

And moreover,

but rather,

that he takes with him to the Holy of Holies his portion in the world and the entire world,

by revealing the aspect of the yechidah (singular essence) in all matters of the world — "the Unique One of the world"⁸ — the G‑dly power that brings into existence every created being from nothing to something,

from "His essence and being of the Emanator, blessed be He, whose existence is from His essence, etc.

(that)

He alone, with His power and ability, creates something from nothing and absolute nothingness itself"■"^,.

And according to what is said about Pesach Sheni

(and the coming of the Temple)

the unity of Israel is emphasized — this is connected to all the days of the Counting,

in which we need to rectify what the students of Rabbi Akiva "did not treat each other with respect"²"¹⁰,

by adding with even greater vigor and strength in love for Israel and consequently in respect for Israel

(and even the honor of your teacher, etc., the Shechinah³",)

And the unity of Israel,

as Rabbi Akiva taught that "Love your neighbor as yourself is a great principle of the Torah"⁴^,.

the sanctuary of 288 — in the measure and evening of holy Shabbat this/

And to note that also at the conclusion of the Order of Seeds

(see note 91)

he concludes.

You will complete my destiny* — that "destiny• hints to.

lots of the service of the High Priest on Yom Kippur*,

And its meaning in the human soul — the essence of the soul,

in the aspect of Yechidah

(see Sefer HaMaamarim Melukat, part 1, p. 170 and onward.

and elsewhere.)

And in the discourse adjacent to Lag BaOmer,

Hod shebeHod,

"the end and completion of the Sefiros, primarily in the middos which are called the body,

For from the aspect of Hod within Hod⁵,^, it concludes in the aspect of the body itself, the essence of delights"*"¹,

And on it is the yahrtzeit of Rashbi, y.y.,

from the five disciples of Rabbi Akiva from whom the world was built

(after they ceased dying on Lag BaOmer²,^,)

who told his students, "Learn from my attributes,

that my attributes are selections from the selections of the attributes of Rabbi Akiva"•"^, — then certainly we must add even more and more in love of Israel and unity of Israel.

And from this it is understood that also the lesson of Pesach Sheni regarding the correction and completion of matters of the past

(And in the two extremes,

the ability to rectify the lowest state,

and the need to add and complete the highest state)

must also be

(and primarily)

in the matter of Ahavas Yisrael — "a great principle in the Torah,"

and beyond that "this is the entire Torah"⁹ — both regarding the rectification of matters

Parshas Behar,

15 Iyar

the undesirable

(And all Jews are presumed to be kosher,

that they surely rectified, especially during the days of the counting until now)

and to add even more in love of Israel and unity of Israel,

in the manner of "they treated each other with respect",

not only in the feeling of the heart,

but also in daily conduct, in actual deed⁰".

And we must add and explain the precision of the language "they conducted themselves with honor one to another" — a phrase that is not usual in such a case,

and at first glance it should have said "they divided

(gave)

honor one to another",

"they honored one another" — to hint that this matter became a custom:

"Custom" — emphasizes the habitualness of the matter,

the custom of the place and the like,

that is,

that the concept of love of Israel

("honor one another")

has become a common practice,

that one does not need to exert himself, etc.,

since it has become habitual for him,

even to the point of [second] nature.

(second²" at least)

Moreover: it is known³*¹ that in 'custom' there is an advantage over obligation according to law,

that is,

conduct beyond the letter of the law,

measure of piety⁴,

and together with this,

the force of 'a custom of Israel is Torah' is established in it.

And as the Rambam⁶ wrote regarding "decrees, enactments and customs" that spread throughout Israel,

And in our case — that the matter of Ahavas Yisrael is in a manner of lifnim meshuras hadin,

a measure of piety,

And as mentioned,

this becomes a part of the Torah and the laws and rulings thereof.

And another point in this — that "nahagu" is also from the term "manhig",

meaning,

that each one becomes a "leader" in everything related to Ahavas Yisrael and Achdus Yisrael

("They accorded respect to one another")

to influence all those with whom he has a connection and relationship,

that their conduct also be

Sefer HaSichos - 5749

in the manner of "they accorded respect to one another"⁸,

and they too will be "leaders" to influence others in this, etc.

The instruction from the above regarding actual practice:

When we come from Pesach Sheni, which is guarded and gives strength to correct and complete all matters of service in Torah and mitzvos — we must awaken and make a stir among all Bnei Yisrael, in every place, that they utilize the strength-giving of this auspicious day,

both regarding the correction of the lack

(lack in its simple sense,

and lack relative to a higher level of completeness)

and regarding the addition of completeness in elevation after elevation.

And more specifically:

The empowering capacity of Pesach Sheni to rectify and complete the past,

is

(in addition to that which pertains to the past in close proximity of time,

days,

weeks and months of recent times,

the past year,

and so forth)

also in regard to all of the past,

Since he became Bar Mitzvah,

And even before Bar Mitzvah,

as the Alter Rebbe writes in Shulchan Aruch² regarding 'transgressions'

(that were done)

in his youth",

that 'Although he does not require repentance when he grows up,

nevertheless, it is good for him to accept upon himself some matter for repentance and atonement, as"

And until we find²¹ many stories about great Jews who corrected even matters that were before

that they came to understanding,

up to the age of nursing,

and at the beginning of nursing,

and from the moment of their emergence into the world.

And as said,

not only a lack in its simple sense,

but also a lack relative to a higher perfection,

which,

Even with light and superficial contemplation, each person will certainly reach the conclusion that he could have done various matters as a more elevated perfection,

And therefore,

One must strive to correct and complete also this "lack" — both regarding his own service,

and regarding activity with others,

starting with his household,

including and especially teachers and mentors,

influencers,

rabbis, etc.,

And even after so many years¹²²,

that his sons and daughters are past the age of "educate the youth"

(up to 24 years)

and they themselves have sons and daughters,

And similarly regarding students who have already grown up and themselves become educators and guides — he can find ways to add and complete his influence that should have been in the years before,

which was at the peak of perfection,

and in elevation after elevation.

And we must add and emphasize that all that has been said applies to every single Jew,

men and women,

and also children,

that even for them it is easy to explain that all these matters could be done with a higher perfection,

until they themselves are aroused to correct and complete in a more elevated manner,

to the point of the claim "Why should we be left out"♦¹² — regarding a higher perfection.

Parshas Behar,

S.

(Iyar

And it is worthwhile and proper that the arousal in all the above should be

(its beginning)

in the state of conception,

in a multitude of people is the king's glory*"^,,

which,

Help¹ each one his brother, and say to his brother, 'Be strong!'²⁷,

Out of love of Israel and unity of Israel —,

Behold,² how good and how pleasant it is for brothers to dwell together in unity!²⁵,

Out of joy and good-heartedness — in a farbrengen of joy³⁰,

A^, joyful heart makes a continual feast.³²,

And simply — that in every place they will hold a special farbrengen

(during the auspicious days between Pesach Sheini and Lag BaOmer,

And in the adjacent days)

in which they will arouse regarding the correction and completion of all matters of Divine service.

And a special emphasis regarding children,

and particularly on Lag BaOmer,

through parades emphasizing and proclaiming,

"Together with all the children of Israel"

[And in a manner that also the adults

(the parents and the elderly etc.)

they join³³ them,

in the manner of what is written¹³⁴.

And he answered

"The heart of fathers to children",

"by means of children"³³]

and especially in this year —,

"A complete year"³⁰,

and the fortieth year.

And may it be His will — and this is the main point — that our deeds and our work in all the above,

which,

the inner point is the emphasis,

"then the people is not lost",

but are able and commanded and must find the,

"Aveidah" — they will hurry and rush and bring and find in actual deed, immediately and at once, the essential and inner find —,

"I have found David³⁷ My servant,"

David, King Messiah,

the true and complete redemption through our righteous Mashiach.

And in the language of the verse in Parshat Bechukotai

(which is read at Minchah)

"If you walk in My statutes and keep My commandments etc., I will give your rains in their time etc.,"

And all the blessings mentioned in the portion,

And until the most essential blessing — in the measure of the third day when 'it was good' was doubled•³,

Lag BaOmer³⁹ —,

I am the L‑rd your G‑d who

462 Sefer HaSichos

I brought you out from the land of Egypt from being slaves to them⁴⁰* and I broke the bars of your yoke and led you upright*⁴* — to our holy land,

that Rashbi revealed that.

Behold, all of them are blessings*

(see L'kach Bechukosai 48,

section 1 and onward)

And after the great deed in Mahak — there is no editor that Rashbi will reveal the matter,

And especially that it became surrounding the visible and revealed openly before fleshly eyes.

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To Jerusalem the holy city and to the Holy Temple,

as mentioned at the beginning of the lesson —,

And I will place My dwelling in your midst"⁴³*,

This is the Holy Temple"⁴³׳,

the third Beis HaMikdash,

The Sanctuary, Adon-ai, Your hands founded"⁴⁴*,

And there, the entry into the Temple is made with ultimate perfection — to the Holy of Holies,

and immediately, right away.

Sefer HaSichos - 5749

This Shabbos, the third book of the Chumash — Sefer Vayikra — was concluded.

And as is the custom of Israel,

that immediately after the conclusion of the reading of the book, the entire congregation proclaims loudly:

Chazak, chazak, v'nitchazek^,.

The simple meaning of this proclamation is — that when Jews finish a part of the Torah,

there must come a

(Tosafos 6)

strengthening in Torah and mitzvos and service of G‑d in general,

and in particular a strengthening twofold and three times as much —

"Chazak chazak venischazeik" — to continue doing all matters of Torah and mitzvos with added strength

(strengthening)

in thought,

in speech,

And

(the main point)

— in actual deed.

Furthermore, it is understood,

that since the Torah,

universals and particulars were said²,

and the saying,

chazak chazak v'nitchazek"

(At the conclusion of each book of the Five Books of the Torah)

Comes in sequence to a book and a specific section of the Torah,

In our case — at the conclusion of the book of Vayikra — there is added to this strengthening that the declaration of,

“Chazak, etc.” is not in the Torah at all,

This strengthening is reflected particularly in the unique content of the book of Vayikra,

And in particular — in the last parshah — Parshas Bechukosai,

And within it — the last verse of the parshah;

On the other hand: The,

Chazak chazak venitchazek from this book

(Vayikra)

Specifically, it contains a novelty which gives forth a general lesson in strengthening the entire Torah

(as follows)

Because every detail in Torah is connected with the entire Torah³,

And in both extremes: the entire Torah is reflected in every detail

(as above)

And every detail contributes a matter that pertains to the entire Torah.

Of the Five Books of Moses is the

(strengthening in)

main subject of the Torah

(their laws, halachos, and commandments)

with special emphasis in the book of Leviticus: a large part

(until — most of them)

From the other books, consists of stories of the events that are then forgotten-

464 Sefer HaSichos

comes.

In contrast, Sefer Vayikra is also divided thereby that it is "full of many laws"*,

It is called "Ari",

"that it is the most difficult of the books"^,,

and is also called "Sefer HaKorbanos" and "Toras Kohanim" — as one sees simply that almost all of Sefer Vayikra consists of the laws of the Torah.

The special emphasis of Torah-teaching in the book of Vayikra is also hinted at in the fact that the book of Vayikra is the third book

(middle)

of the five books of the Torah — as is known, Torah in general is connected to three

(middle line)

: a Torah of three

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to the third nation on the third day through the third¹⁰,

as explained elsewhere.

Since the conclusion of every matter of holiness,

and etc., a book in the Torah,

is like a summary of the entire matter and book,

Therefore, the content of the book of Vayikra

(its special connection with the essence of the Torah — laws and commandments)

is emphasized at the conclusion of the book — in the last parshah

(Parshas Bechukosai)

And in this itself — in the last verse and the sum total of the entire book: "These are the commandments that Hashem commanded Moses to the children of Israel on Mount Sinai."

The novelty in this is even stronger when one compares this with the conclusion of the other books,

which all end not with the matter of "These are the commandments"^, but with various events⁴.

Shabbos Parshas Bechukosai,

22 Iyar

Even the book of Devarim,

the conclusion of the entire Five Books of the Torah,

Which needs to bring out the order of all the Torah,

Does not end with the matter of Torah and commandments,

Only — about Jews —,

to all the signs and wonders etc. before the eyes of all Israel"

And one should say the reason — why

(the thought of)

Israel preceded everything,

even

(to the thought of)

Torah",

Therefore, the conclusion of all of Torah with the essence of all principles —

(the advantage of)

Jews

(because of whom the entire Torah was given,

to Bnei Yisrael,

speak to Bnei Yisrael)

“.

Moshiach Sefer Vayikra ends them

(not about Jews,

not about them goes the meaning of this verse,

but)

with,

"These are the commandments",

as they were commanded,

To the children of Israel,

As Jews are recipients of the commandments

(including the commandment of Torah study)

— according to the special content of the book of Leviticus

(third book — corresponding to the commandments of testimonies, statutes)

which is especially connected with the commandments of the Torah.

About the beginning of the last portion in the book of Leviticus speaks about the entire Torah and its commandments.

(The content of the book of Leviticus in general)

If in My statutes

you will walk and keep My commandments and do them.

And as Rashi interprets the verse

According to the simple meaning of the verse)

If you walk in My statutes — could this be the fulfillment of the commandments,

When it says, "And keep My commandments," the fulfillment of the commandments is already stated,

What then do I fulfill with "If you walk in My statutes"?

that you toil in Torah".

And with "this it is understood,

So the verse and the section speaks

(Mainly — not about the fulfillment of Torah and mitzvos in general,

in the usual manner,

but)

about the completeness of the entire Torah and its mitzvos —

(also)

But a summary of the entire book of Vayikra where the concept of the mitzvos of the Torah is emphasized,²¹

as mentioned:

"If you walk in My statutes and keep My commandments and perform them" includes both Torah and all the mitzvos,

prohibitive commandments

("tishmeru" — "keep" refers to prohibitive commandments²²)

and positive commandments

(

"ve'asisem")

And the shli—

Sefer HaSichos

Their deaths: not the completion of Torah study

(as this is part of fulfilling the commandments in general)

Only "toiling in Torah"⁴? As explained elsewhere² that the completeness of Torah study is through toil and effort²⁴ in Torah,

Which through this comes to a novelty and completeness in

(commandments)

Torah study in general⁷? And additionally, one also has superiority in Torah study

(in the toil of Torah itself)

— through that which brings to action,

"My commandments you shall keep and do them"; and likewise on the other hand: at the time of fulfilling the commandments, everything comes as a result of Torah study,

and all the more so from those who "toil in Torah",

this is with more perfection.

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According to the above, it is understandable the novelty that comes from the "Chazak etc." at the end of the book of Vayikra, that it is the strengthening in the entire Torah: in addition to strengthening in the fulfillment of Torah and mitzvos in general,

it gives strengthening into "These are the commandments",

all Torah and mitzvos,

and in the ultimate perfection — that it should be "In My statutes you shall walk",

"that you shall toil in Torah",

until understanding the "most difficult of the books",

and in order that it should bring to perfection in the performance of the commandments — "You shall keep My commandments and do them."

The explanation in this in greater depth will be understood by prefacing the precision in the first words of the portion "Bechukosai Telechu":

According to Rashi's explanation above that "Bechukosai Telechu" refers to Torah,

One must understand why the verse uses initially the term "Bechu-kosai" which generally refers to commandments

(And one must arrive at the lesson that "One might think etc. when it says etc.")

and not a term that explicitly refers to Torah²?

The explanation in this is especially understandable according to the explanation of the old Rebbe² in "Bechukosai" — from the term engraving

(engraved)

The function of the letters of engraving consists in this,

that not only are the letters unified with the