English translation — ש״פ בחקותי, כ״ב אייר

object in which they are engraved,

but that the letters have no existence for themselves,

their entire existence is only the object in which they are engraved.

not like the letters of writing which one writes on parchment,

But although through writing the letters become united with the parchment,

they are

(and they remain)

an added thing to the parchment,

until they can be separated from the parchment.

But this was the uniqueness of the Tablets

(upon which the Aseres HaDibros were given,

which include the entire Torah³)

A letter of G-d engraved on the tablets"³¹:

And moreover — from side to side

[And therefore our sages of blessed memory³² said that.

The mem and samech in the tablets stood miraculously",

Because the writing was visible from both sides

(since the engraving penetrated the entire tablet)

He would have fallen if not for the fact that their son was standing.

If the engraving had not been through and through,

the letters mem and tet-mem could have held on to the lower part of the tablets which was not engraved]

And one can say the reason for this³³,

Because the Torah as it is in its source

(the two tablets of the covenant)

is it one thing with the Oy-

In the beginning — the Torah and the Holy One, blessed be He, are entirely one³⁴.

Until then, the letters, their place there are

(not a separate thing,

like the letters of the writing,

but)

their very essence is G‑dliness.

And therefore it comes out thus in the Tablets,

that the letters of the Torah in the Tablets,

are the min and binyan of this

(Even Ha)

tablet,

until — an engraving from side to side,

so that no part of the stone remains

(the part of the stone where the letter is engraved)

which is not crossed through by the letter

[Only then,

As Torah was brought down below — it becomes enclothed also in the Written Torah — ink on parchment³³ up to paper]

Based on this, one can say that the verse uses here the expression.

on 'BeChukosai'.

toiling in Torah" — by learning a Jew,

that just as the Torah itself

(the Tablets)

is letters of engraving,

So must it also be with a Jew who learns Torah

(that Yisrael are connected to the Torah⁷)

: his learning must be in a manner that in addition, what he

(— his intellect)

becomes absorbed with Torah,

But they still remain two separate things,

So that he should not be an existence for himself at all,

His entire existence should be Torah,

Because the Torah becomes in him

(not only "written" like ink on parchment,

but)

engraved from within and without — carved in

(בי׳)

and

(more distinctly —)

erased from side to side,

Dror and David — so that no detail of his existence remains

Sefer HaSichos - 5749

What is not engraved with

(the letters Hei)

Torah.

And one can say,

that this also corresponds to the interpretation that "Bechukosai teleichu" means "toiling in Torah": when the study of Torah is in a manner of engraving,

So this is a part of his existence

(not a separate thing)

Then the Jew will toil in Torah like one toils in a very personal matter

(and not only as much as is necessary because it is attached to him but added to his existence)

And akin to this — like the difference between a homeowner who toils in his own business and an employee

(even a very loyal one)

And from,

those who toil in Torah" thus results in the fulfillment of the commandments

("My commandments you shall keep and do them")

— that one fulfills all the commandments

(even testimonies and judgments)

in a manner of "My statutes",

Engraving.

According to this, one must understand the <i>memush</i> in the verse — "Bechukosai teileichu",

And this means that in the matter of "Bechukosai" there must be "teileichu"⁸,

Which seemingly is a contradiction in itself:

Regarding the letters of writing,

Since they are an added thing on the parchment,

there is a remainder in the aleph

(Change 6)

Homfe

("you shall go")

until how this is in the manner

From the halacha — "writing on top of writing"•³,

first writing, second writing,

etc.

But in the letters of the engraving,

That their entire existence is only the degree in which they are engraved — so what remains of "telchu"?!

One can add engraving in the part of the stone that is not yet engraved; but in the engraved letter itself — "Bechukosai" — it seemingly cannot have any addition,

And certainly not a matter of "telchu" which means true walking, that he goes completely away from his previous standing and state!

Nevertheless, one says to every Jew: "Bechukosai telchu",

In "Bechukosai"

(in the engraving itself)

must be "telchu",

Until a true walking — d.

A connection of two opposites.

And likewise in the allegory — regarding Torah:

Every Jew has an obligation

(in addition to learning what is written in the Torah,

also)

“to innovate.

In Halachot, whether in Aggadot, whether in Nigleh, whether in Nistar¹⁰,

"to increase it"⁴.

Is — there is no Torah Shebaal Peh,

And if "there is no end and limit to the depth of the reasons of the halachot and the pilpul in their reasons and their expositions according to the measures by which the Torah is expounded"¹²

[Which most of Torah Shebaal Peh has been revealed by the sages of Israel in every generation,

"who learn from the mouth of

Shas in Bechukotai,

22 Iyar

their opinion in one of the principles by which the Torah is expounded.

(or)

that they made them a fence for the Torah״״]

— is applicable there that,

also new Halachic insights will be innovated without end and without purpose.";

But the Written Torah which was given from the Most High in a way that 'you shall not add and you shall not diminish',

And a fixed number of the letters,

Torah portions,

pauses and the like,

Not less and not more — is seemingly not proper that it should be,

to extend it"

(.

you shall go")

Not in the Torah itself — only in the commentaries of the Torah.

And similarly, in this vein, there is no study of the reasons for the commandments: the rational commandments are not sufficient

(Mishpatim)

It is necessary that one should always arrive at an understanding of the reasons for the commandments,

And in this vein, air comes

(commandments which are called)

Edot,

But regarding chukim — Chazal say,

Chokah, I have decreed, a decree I have decreed, and,

"You have no permission to question after¹³."

So too in the Oral Torah itself:

"you shall go"

(addition and innovation in Torah)

Is applicable in the part of give-and-take and debate,

In Torah commentaries and the like,

But not in Halacha LeMoshe MiSinai,

which is fixed

(In the manner of engraving)

And one cannot be mistaken about this, heaven forbid.

And in the language of the Mishnah —,

If it is a tradition we will accept,

And if it is [derived] from reasoning

(That you deduce a kal vachomer on your own)

There is an answer".

Nevertheless, one says —,

"In My statutes you shall walk": In this legislative part of the Torah it will be winter,

"you shall walk."

The novelty in this is even more: upon,

"My commandments"

(continued from the verse)

it says,

"you shall observe and do them."

And at first glance — based on the above,

So,

"Bechukosai" means legislation,

there, seemingly, the wording was more appropriate,

"Tishmeru" — one should guard the

(the letters of)

legislation

(halachah)

of the Torah,

And,

and you shall do them"; on the other hand: the language,

you shall go" would seemingly be more fitting in it.

My commandments",

which includes all commandments,

also rational commandments

(Mishpatim)

Where it is relevant a walk and addition in intellect and in understanding the reasons for• the commandments!

The explanation of this will be understood according to the statement of our Sages of blessed memory*,

"Everything that a veteran student will innovate in the future, all was given to Moses at Sinai."

What also in this there is seemingly a contradiction mentioned above: if,

"Everything was given to Moses at Sinai,"

then this is not a novelty — how does one also say this,

"to innovate"?

According to the version in bkm where the wording is not stated,

"to renew"

(only,

"to instruct" or,

"to say" etc.)

can this mean,

that the student deduces a detail from another detail,

or from a general rule given in the forms according to the principles by which the Torah is interpreted and the like”; but the common version

(which brings itself

Sefer HaSichos - 5749

in many places)

¹⁴ is "to renew",

What "l'chadesh" exactly in the language of the Torah means — a novelty,

That is — not only that the student derives a detail from a detail or — a general rule,

which is merely the revelation of what was hidden⁵²,

Only when he opens in Torah

(according to the general principles and foundations of Torah)

A chiddush beyond comparison if he is a true veteran scholar — precisely then it is a true chiddush

(the true meaning of "telechu")

And based on this — how does this fit with "everything was given to Moshe at Sinai"?!

And one can say the point of explanation in this: since Torah and the Holy One, blessed be He, are entirely one,

Torah is infinite,

it transcends all measurement and limitation

(just as the Creator, so to speak)

Therefore it is understood,

that in Torah,

even in the part of legislation within it

("in My statutes")

which was given to Moses at Sinai,

new insights can always be added,

more and more.

And on the contrary: since the engraving above is in a manner of "limitless",

there must always be addition in it,

"you shall go"⁵⁵,

otherwise it shows a limitation in the engraving itself⁵⁴.

The One Above, however, has established,

Then the innovation

("You shall go")

What comes into Torah

("Bechukosai¹⁸")

From the aspect of that which "Torah and the Holy One, blessed be He, are all one" — is revealed through Israel who preceded the Torah

(Just like all matters which depend on the service of man,

our deeds and our service)

⁵⁵ — as our Sages said: "The Torah is called a bride, and Israel is called a groom,"

Because Jews are influencing and drawing down into Torah,

as is known, through the study of Torah by Jews, they unite the Holy One, blessed be He, with Torah²⁰,

in the manner that David united Torah with the Holy One, blessed be He⁵⁸

[Regarding the concept of "Bless Him first in the Torah" — through which one binds Torah with the Giver of the Torah]

And as our Sages said: "Anyone who reads and reviews Torah, the Holy One, blessed be He, reads and reviews opposite him,"

and through this, the Holy One, blessed be He, is drawn into His Torah,

until it is said that "What"⁴ below with awe and fear and trembling and sweat

(Although when multiplied it was connected with "And the Lord descended upon Mount Sinai" and the sounds

Parshas Bechukosai,

22 Iyar

and 47

and lightning etc.)

Also here with awe and fear and trembling and sweat",

Because through this study here becomes,

Hashem reads and repeats opposite him" and it opens all the matters that were at the giving of the Torah the first time

But then it was,

And I am the beginner⁶²,

And the Almighty gave the Torah from above to below.

But the intention in this was,

That a Jew should then learn Torah on his own strength

(as it were)

The Jew begins and — in it influences Torah)

But on the other hand: The innovation in Torah is not an addition to Torah, G-d forbid — and on the contrary, through this, Jews reveal the

(an even higher)

level in Torah as,

Torah and the Holy One, blessed be He, are entirely one" in a manner of engraving,

And what, from the perspective of the level, becomes the innovation

(,

you shall go\")

engaged in Torah

(

in My statutes)

itself.

And accordingly, it is understood that the,

to innovate in Torah

(through the veteran student)

— together with what it is a true innovation⁶⁵ — is this a part of Torah

(that is founded on all of the Torah)

which was given to Moses from Sinai״ and will not be annulled

! 6)

Tav-Alef, Peh Zayin,

God forbid — as the letters of the engraving are engraved from within and within.

(and not any additional thing, God forbid)

And to add,

So the novel concept

(,

you shall go")

and what comes to in Torah

(or the part from,

My statutes" that is in the Torah)

Also expresses itself in actuality — as we see that from generation to generation and from year to year, there is an increase in comprehension and grasp of all parts of the Torah,

Or in this part of legislation in the Torah

(Oral Law and laws of the Torah and the like / and the addition is not only in comprehension and grasp,

But through this, there is also an increase in the actual fulfillment and performance of the mitzvos⁶⁵

(and even with more hiddur and vitality)

(,

You shall go" in,

in My statutes" itself)

In addition to this, what through the addition and innovation of the enactments and safeguards of the sages and the customs of Israel — comes to the quality of the actual fulfillment of the mitzvah.

Simply, in the section of laws (Mishpatim) in the Torah

(rational commandments and)

then in them comes

all one)

That is above the aspect of the Torah as it is in the aspect of drawing down and revelation: And Yisrael draw down this humility openly in the Torah.

Sefer HaSichos - 5749

To the understanding of the commandments,

And through this — is the actual fulfillment of the commandments²⁶; and similarly regarding the section of testimonies in the Torah — or through contemplating one of the testimonies in the Torah,

comes to the fulfillment of the commandment•⁶

[For example in the mitzvah of tzitzis: through "and you shall see it" it comes from time to time to "and you shall remember all the commandments of Hashem and do them"²⁸]

; but also in the statutes of the Torah

("BeChukosai")

That although "A statute I have enacted, a decree I have decreed" and "you have no permission to speculate about it",

says and rules the Rambam⁷⁰,

that "it is proper to contemplate them

(that this is not speculation about them)

and whatever reason you can give for it, give a reason"",

And through all this — one comes also to the fulfillment and performance of these statutes.

"You have no right to question [Him]" regarding the actual fulfillment of the mitzvos

(whether not to fulfill,

or to change, G‑d forbid,

as soon as he has no preparation for this)

— but one may and must add in understanding the mitzvos,

and through this — also comes to the manner and quality

(additional vitality in)

the fulfillment of the mitzvah.

Just as "Bechukosai Teleichu" is in the Torah — so must this atmosphere be in

the service of a Jew

(to which the content of the request and instruction of "Bechukosai Teleichu" was dedicated)

In addition to that which in a person must always be "Teleichu" in "Bechukosai"

(engraving)

in those parts of his service in which Torah and mitzvos are not yet engraved,

And in addition to that which "in every day they should be as new in your eyes",

Because every day when he arises, he is a "new creation",

And to him has been added more wisdom and knowledge, etc.

(in addition to the new matters of divine service that come to him every day)

And therefore, it demands from him a new,

higher level in the legislation—also in the new matters of divine service

[as explained regarding teshuvah (repentance),

So since the essence of teshuvah is in the heart,

and the heart has in it aspects and many levels, and everything is according to what a person is and according to time and place."³⁰]

In addition to all this

(the legislation that comes about in additional matters,

not in the legislation itself)

— the avodah must also be,

that

(air)

In the level of "as My statutes"

(engraving)

Itself as it is in the ultimate humility

(air according to its present state)

— must be "you shall walk",

higher and higher.

As we see in the order of life of a Jew according to the Torah: the education of a Jewish child is in a manner of

Shabbat Parshat Bechukotai,

23 Iyar

Chakikah — one accustoms him from a very young age to do mitzvot,

so that this becomes his nature and habit

[For example — that when he catches himself awake from sleep, he says,

not thoughtlessly, free- he,

I thank"]

— because since he is a small child and is not yet able to understand the reason for fulfilling the mitzvos,

Therefore, the way to bring him to fulfill mitzvos is by implanting it into his nature,

so that he does it automatically,

etc. ⁷⁶

(the simple meaning is not)

When he reaches [the age of] study, he bows of his own accord.⁷

When he grows up, however,

And it comes to him in understanding,

Then one is exempt from fulfilling the mitzvos in the manner of,

“Mitzvas anashim melumada”⁷,

And one is urged to learn and understand Torah and Mitzvos,

And that should bring him to fulfill the mitzvos with effort and toil,

And in this itself one is urged that his service in Torah and Mitzvos should be

(not merely like the letters of the script — a beautiful script and beautiful parchment — but nevertheless an additional existence beyond his existence,

but)

like the letters of engraving — engraved into the air, carved out from itself.

We see from this,

that if the same person has Torah and mitzvos engraved within him from childhood on,

it requires that in this,

“³⁴In My statutes” — should be,

“you shall walk.”

So too within an adult person himself: it requires that his service of Torah and mitzvos be engraved in him,

into his nature.

And it is demanded that during his service, his habits and nature become,

there must become for him and be a higher service and toil,

to go out from the

(higher)

nature,

and

(until — that)

the very same should become engraved in his nature; so that his nature

Engraving

Indeed, it must become such — that keeps on going

(

Teilchu)

Higher than natural³⁵ — being connected, as it were, with the Above,

which unifies both of them

(as discussed in a previous lengthy talk.)

According to this, one must explain the connection of,

"If you walk in My statutes, etc." from the portion — the promises and blessings as reward for the service —,

"And I will give your rains in their time, etc." or! air — then — the matters after this in the portion, as Rashi explains:

During the service of a Jew it is in a manner of.

"in My statutes",

that he is

Sefer HaSichos - 5749

"Engraved" through and through with G‑dliness and with His Torah and His commandments,

So that his entire existence

(also his physical body)

is only matters of G‑dliness

(and there is no "I" of existence)

— then it is a sure thing,

that it is drawn also into his portion in the world — that "ונתתי גשמיכם בעתם וגו׳",

and he has completeness also in all his material needs.

For the Almighty is the Creator of the entire world,

And David, who is a Jew, is 'engraved' permeated with G‑dliness,

Thus it also affects his portion in the world; until even the matters in the world that are seemingly external in a contrary manner — are revealed as they are blessings,

And the most sublime blessings — come from the aspect of hidden kindnesses

(as explained in Likkutei Torah on our parshah³⁶)

The concept in avodah:

In addition to that which the very service of a Jew

(in Torah and mitzvos)

must be in the manner of "BeChukosai Teleichu",

he must thus open up air in his portion in the world,

until — in the entire world,

to make the world a dwelling place for Him, blessed be He, in the lower worlds⁸²,

and the dwelling in the lower worlds should ultimately not be like an added thing on the reality of the world

(like the letters of writing)

Only this must be a "dirah lo yisbarech",

lo le'atzmuso — is just as with the Above, that there is nothing outside of Him, G-d forbid,

So, so to speak, must be in the dwelling place for Him, may He be blessed,³⁸ in the lower worlds,

which

(lower worlds)

are — the entire creation — as the Rambam says

(he rules)

in

The beginning of His book⁸² is

(The Name)

Who invents all that exists,

All beings—have come into being from His Essence, may He be blessed

("That His existence is from His Essence and He is not caused by any cause that preceded Him, G‑d forbid"*⁸)

— that the dwelling for Him, may He be blessed, should be openly engraved in the world,

from Him and in Him and beyond — so that in every single detail of the world the power of the actor is recognizable in the act

[as was openly the case with several great ones of Israel

(Air)

In the time of the exile⁸⁵]

Until then, if there is a lack in the world — one sees the power of the actor

[Of course from the story with the Magid who recognized in a vessel the flaw in the craftsman who made the vessel]

According to the aforementioned and more so — not bread,

That in these matters of opposites is revealed to the eyes of flesh exactly how they are kindnesses and most exalted.

Based on all this, even more understandable is the strengthening that comes in the "Chazak, chazak, venitchazeik" at the end of the book of Vayikra,

Third book:

One receives a special strengthening⁸⁸ in all matters of service — in addition to regarding the service of Jews themselves,

as they are separated and above everything

Shabbos parshas Bechukosai,

22 Iyar

(as at the end of the book of Mishneh Torah,

As above sec. 3)

Only — as they are connected and act upon in Torah and in the world

(lehavdil)

— that all matters should be in a manner of "BeChukosai Teileichu* — engraved from within? and in this itself in a manner of "Teileichu":

Both in hora — that one sees openly how the Torah is in such a manner of "BeChukosai Teileichu",

In the engraving itself "Teileichu" higher and higher

[including air,

Regarding the "Chazak" on this Shabbos,

And which comes in proximity to the blessing over the Torah on the reading — an addition

("Telchu")

Regarding the blessing over the Torah in the morning blessings,

Certainly from this itself that one does not fulfill the blessing over the Torah on the reading with the blessing over the Torah in the morning"]

Both in the service of Jews,

That among them, Torah and mitzvos are expressed min hei vav hei and at all times,

And this affects his daily conduct,

In thought, speech, and primarily — in deed,

Until this is openly evident in his entire being,

So that wherever he goes,

All who see him will recognize that here goes a Jew who is a Jew who learns Torah and fulfills commandments

(But this can be in a manner of something additional to his essential being)

And added to this and primarily — here goes a "Jew of statutes⁴³"

The reality of Torah and mitzvos is his soul and existence — his existence is Torah and mitzvos!

And thus a Jew also affects his portion in the world — that in it should be openly engraved the power of the active in the passive,

Through this

That he uses all the matters of the world in his possession only to fulfill the purpose for which the Almighty created them — "He created them only for His honor,"

To add more to the honor of G‑d,

Through conduct according to Torah,

There is no honor but Torah",

All matters of the world become vessels for holiness and vessels for mitzvos,

until an actual object of a mitzvah.

And added to his own service in this manner,

he also influences and strengthens

(and is strengthened)

and also only Jews in their service in such a manner,

one becomes 'lights to illuminate'⁴⁴

(in the language of our Rabbis and leaders)

And in the language of the verse — "When you raise the lamps,"

until the flame rises by itself / a handbreadth by a handbreadth.

*

We must connect this conclusion and the Chazak of the Book of Offerings

(the Book of Leviticus)

with the exact measurement of the Rambam in the Laws of the Offering Service:

The chapter at the beginning of the Book of Offerings presents the instruction to a Jew,

So his service must consist of offering himself

(soul in body — live long and good years)

But a sacrifice to G‑d: "When a man from you brings an offering to G‑d"

(not "a man from you when he brings an offering")

— the man

(you are called 'man')

must"

(in addition to

Sefer HaSichos - 5749

— his portion in the world)

To me!

(from you)

To offer a sacrifice to G-d,

And the secret of the sacrifice ascends to the secret of AVM³.

And this is done in a manner of "the act of sacrifices",

This works

(In addition to his mind and heart,

thought and speech,

or primarily —)

in his actual deed,

so that his entire being — through and through

(in a manner of engraving,

as we recite in Bechukosai at the end of the book of Vayikra,

the section of the sacrifices)

— is a sacrifice to Hashem,

as an example to Isaac who was a "perfect burnt offering".

In this itself comes the teaching from today's lesson of Rambam,

that "all sacrifices are offered only by day as it is said" "on the day He commanded the children of Israel to offer their sacrifices,"

"by day and not at night": the service of sacrificing oneself as a sacrifice to Hashem,

is specifically "by day,"

light and revelation

(And God called the light 'day'.)

— in a bright manner,

lovingly in physicality and spirituality,

so

(not only that this does not harm health G-d forbid,

but on the contrary)

— this adds to health of the body and health of the soul,

With length of days and good years,

And from within expansiveness,

With all physical promises,

as above

(םי״ב)

And in the manner that it was by our father Yitzchak,

that he was an.

"עולה תמימה" being a soul in a body and in-

completeness",

and lived longer than the other Patriarchs and Tribes — 180 years

[In gematria, ten

(completeness)

times zadi]

And being an avodah "byom" — this becomes "tzavuto" — completeness of togetherness and connection of his entire existence

(his Nefesh HaElokis,

Nefesh HaBehamis and body)

with the Aibershter, kavyakhol,

in a luminous manner

("day")

— engraving through and through.

And even if it becomes a situation of "night"

(a concealment and hiding until the night of exile — is although that initially "they strive to offer everything by day" and "we do not delay it intentionally"

(Because the service must be in a luminous manner as above)

— But it is "permitted to burn the sacrificial portions ⁴and limbs at night" and "they are valid at night,"

⁴⁷Because the Almighty, through His Torah, gives a Jew the power to transform "night" into day — until even "night shines like day"⁰¹

[To the extent that "the libations that come on their own are sanctified

(ab initio)

by night and are offered at night"⁴⁹]

And not until midnight according to the opinion of the Rambam

(because of the enactment of the Sages "to distance from negligence"⁵⁰)

Only air without

Shas in Bechukotai,

22 Iyar

the night according to Rashi's view⁵¹ — and heat that does not specifically apply to this generation,

the generation of the footsteps of Moshiach,

the end of the negligence of the night of exile,

Close to the morning of redemption.

And in particular, according to this explanation,

that the year 5750 is the beginning of the night watch of the sixth millennium.

And according to what is brought in the particulars,

that the year 5750 is also a year of the end — in addition to that which the Gemara testifies that in the time of the Talmud it was already,

all the ends have passed, and the matter depends only on teshuvah,

and since then, Jews have already added an extremely abundant amount of,

our deeds and our service — Torah, mitzvos, and the service of teshuvah — it is understandable,

Then standing at the eve of the year 5750,

in the year 5749

(or in the language,

you shall release your hand" all,

the debts")

— is the highest and most appropriate time for Mashiach to come already.

And especially in the year 5749 itself — the time of our freedom,

when all matters of servitude of Jews have become nullified,

And after Lag BaOmer,

which is before-

connected with the coming of King Moshiach"¹,

the true and complete redemption.

And may it be His will,

then,

just as•¹⁰ You helped us complete this book — and,

Who has granted us life, sustained us, and enabled us to reach this time״ — so shall You help us to begin other books״ — all those gathered here, and all of Israel,

And in our case: the conclusion of the book of Vayikra (called 'Vayikra El Moshe'),

And it begins with,

Vayikra״ plain,

And it does not state who is calling,

Because it speaks about His essence, blessed be He,

(which is above every name)

to Moshe,

include — the aspect of Moshe that is in every one of Israel⁵⁴,

until the end of the book —,

Bechukotai telechu",

and,

These are the commandments etc.",

and from this one begins the book of Bamidbar,

And G-d spoke to Moses in the Sinai desert,

And in avodah, it can be said — then the entire order of the chain of descent is a,

Midbar\" in relation to Jews,

And through their avodah, they reveal the word of G-d

(the power of the active in the passive)

in this,

Midbar\",

so that this becomes a,

speaks"⁵⁵"

(mem shva,

dalet patach)

— a,

speaker",

what,

speaks" and recounts that.

By the word of the L‑rd the heavens were made"¹",

With ten utterances the world was created.⁵⁷

And furthermore

(and the main point):

The conclusion of the book and the declaration.

“Chazak chazak venitchazek” — should give strength to every Jew to begin in a manner

Sefer HaSichos - 5769

completely new — in the manner of “Bechukosai teleichu” — new lessons in Torah

(In addition to strengthening the existing and established lessons until now)

Including — lessons in public,

in the revealed part of Torah and the inner dimension of Torah,

including — a strengthening in the observance of the Jewish custom to study Pirkei Avot on these Shabbats,

and also — in the study of the daily lesson in Rambam,

"How good and how pleasant it is for brothers to dwell together⁴" — lessons in public

(And how good — according to the division of three chapters per day)

And all this — in a manner of "engraving" and "you shall go",

and study is great which leads to action⁵" — addition in fulfilling the commandments with beautification,

"You shall keep My commandments and do them",

and in the manner of "in My statutes you shall walk",

as above,

Beginning and especially during the days of the Omer — in the "great principle of the Torah" of "And you shall love your neighbor as yourself"⁶" — it is "they treated each other with respect"

(including — rectifying that which was during the days of the Omer due to a contrary conduct⁶¹")

And — clarification of the middos in general; and if there was a deficiency or at least something that could have been even better — one would add to the conduct of respect for one another with greater vigor and strength,

until then the night will shine like the day,

with the advantage of the light from the darkness."

And furthermore, and this is the main point — that one should already finish the last actions,

remnants

from our deeds and service, opening the buttons—

after the greatest increase that has been until now,

And as mentioned, the ruling is already "All the ends have passed and the matter depends only on teshuvah,"

It hangs in the air, meaning that it is already prepared and "hangs" already in the air in that area,

And we only need to bring it down into practice — which every Jew can do in a tiny moment and in whatever place, standing, and situation he may be — even during the farbrengen now — by contemplating for a moment in such a way that this evokes in him an inner groan,

Regarding which it is ruled and testified by my revered father-in-law, the Rebbe, the Nasi of our generation

(and several great ones of Israel,

the Rogatchover and others)

— that a Jewish groan is complete teshuvah⁶²,

And the Torah promised: A)

Israel does teshuvah — b)

And immediately they are redeemed⁶³,

And this brings about the teshuvah — and as above, the matter depends only on teshuvah — of the Almighty, so to speak,

Which [when] exiled to Edom, the Shechinah is with them, like the verdict of Rashbi¹²² — and the L-rd your G-d will return your captivity⁶⁵,

And you will be gathered one by one, O children of Israel¹²⁴,

And they go all together to the Holy Land,

to Jerusalem, the holy city,

to the third Beis HaMikdash,

Immediately and at once literally.

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The connection of this Shabbos to,

the time of the Giving of our Torah” — is emphasized in several aspects:

Shabbos⁶⁷ of the month of Sivan —,

the third month",

whose main content — the Giving of the Torah,

the third Torah to the third people.

In the third month"²,

And on this Shabbat the month of the Giving of the Torah is blessed with all matters of blessing included in the six languages of the formula of,

blessing of the month",

Until the conclusion,

And we say amen",

Indicates the fulfillment of the matter and its continuation in actual deed?

The previous Shabbos,

The time of the giving of our Torah” — that,

From which all the days are blessed"⁴,

All the days of the week,

And in particular the special days within it,

And in our case,

the time of the giving of our Torah\"

that is,

that in addition to the general blessing of,

Yarcha Teli-Tai\"

is drawn in praise of this special blessing regarding,

and from the giving of our Torah⁵.

The establishment of the Sabbath day in the evening

(and preparation for)

Rosh Chodesh Sivan,

and in the film after the sighting of the day,

the time of Minchah,

that they say Tzavta* because they begin with the matters of Rosh Chodesh Sivan — in which the main preparation for the Giving of the Torah was completed,

as it is written⁷¹,

In the third month, etc., on this day

(Rosh Chodesh)

they came to the Sinai desert⁷², etc., and Israel encamped there opposite the mountain",

"and he encamped" in the singular,

"as one man with one heart"⁷³,

And it is stated in Midrash⁷⁴,

The Holy One, blessed be He, said: Since Israel hated dissension and loved peace, and became one camp,

behold, the time has come that I will give them My Torah".

And as explained in Torah Or⁷⁵ that the preparation for receiving the Torah on Shavuot is through the service of the Counting of the Omer⁷⁶,

"Seven weeks you shall count for yourself"⁷⁷,

And in this week, on the third day⁷⁸ of it

(Rosh Chodesh Sivan)

It is as if already entered the entire week,

and then Israel were ready and prepared to receive Torah etc."

From this it is understood that the main service on this Shabbat,

is,

the preparation for the giving of the Torah and receiving the Torah

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— through the increase in love of Israel and unity of Israel,

"Vayichan" in singular,

"As one man with one heart,"

and also accepting good resolutions

(and to begin fulfilling them in practice on Shabbos)

to increase in Torah study,

both the revealed aspect of Torah and the inner aspect of Torah⁵

(which was revealed and explained in a manner of understanding and comprehension in Chassidus)

Addition both in quantity and in quality,

And in the manner of 'great is study that leads to action'*,

Addition in beautifying the fulfillment of the commandments,

And in all matters of goodness and holiness.

And more specifically — regarding the manner of preparation for receiving the Torah through the addition in Torah study — there is learning and instruction from Chapter Six of Avot which is studied on this Shabbat.

And as an introduction:

One of the reasons for the custom of studying Pirkei Avot 'one chapter each Shabbat between Pesach and Shavuot'⁷ — 'Because on Shavuot the Torah was given,

And the one who studies Torah must know beforehand the way of its study and then conduct himself in it after its study,

Therefore they instituted to study it before Shavuot so that the heart of every Jew should be ready to receive the Torah with a whole heart,

and to conduct himself in it according to the law and order"⁸¹.

And therefore,

we also include the Baraitha of Avot

(to the Mishnayot of the five chapters of Avot)

as the "sixth chapter" of Avot,

and we study it on the sixth Shabbat,

The Shabbos before Atzeres — because,

"This entire chapter arouses desire for

the Torah and love of it.

The purpose of the preceding chapters,

and from his words.

We are aroused to acquire the Torah.

And therefore this chapter is called “Acquisition of Torah.”

And therefore we call this chapter, which is called “Acquisition of Torah,” near Shavuot, which is the Giving of the Torah⁸.

But it is still necessary to understand: what is the reason that the study of Pirkei Avot on the Shabbatot between Pesach and Shavuot is established in such a way that on all five Shabbatot they study Mishnayot,

and specifically on the Shabbat close to Shavuot they study Beraitot,

which are lower in level than Mishnayot,

which “were taught”² outside of his Midrash

(of our holy Rebbe)

And therefore they are called Baraitot,

meaning ‘outside’,

for the translation of ‘outside’ is ‘mibra’?

And since all matters of Torah are exceedingly precise,

it is logical to say,

that the inclusion of the Baraitot of Chapter Six is not

(only)

Because of the content space that another chapter is needed for the sixth Shabbos between Pesach and Shavuos

(since the mishnayos of Maseches Avos are divided into five chapters)

but there is also a reason

(inner)

for the matter — that the completion and perfection of the preparation for receiving the Torah is revealed specifically through the study of beraitos,

and specifically from them

(and not from the mishnayos)

We make a chapter called "Acquisition of Torah",

as follows.

And it will be understood, with an introduction to the general concept of the Giving of the Torah — which has two extremes:

Torah — is His wisdom

(and His will)

of the Holy One, blessed be He,

"a precious treasure that was hidden for You before the world was created"²².