English translation — ש״פ במדבר, מבה״ח חגר״ח סיון

And together with this,

was given specifically below²³

(After that,

It was planted and descended.

From level to level in the chain of worlds until it became clothed in physical things and matters of this world")

And not only the giving of the Torah,

the giving of the Torah from the Holy One, blessed be He,

but also

(and primarily)

the receiving of the Torah by man,

that is,

that the wisdom of the Holy One, blessed be He, is drawn and penetrates into the intellect of man,

that man's intellect comprehends and attains the wisdom of the Holy One, blessed be He,

and in such a way that

The intellect grasps the concept and encompasses it in its intellect,

And the concept is grasped and encompassed and clothed within the intellect that comprehended it and internalized it, etc."

And they become united with a 'wondrous unity, such that there is no unity like it or comparable to it found at all in physicality, making them truly one and unified from every side and aspect'²⁵.

And not only that the Torah is drawn and penetrates into a person's intellect,

which is the most lofty power in man,

but moreover — it is drawn and penetrates into all details of the soul's powers and their garments in thought and speech, even to actual deed

(

Great is study that leads to action")

As for the fulfillment of the commandments,

and as for matters of the permissible —,

All your deeds should be for the sake of Heaven"²⁴ and,

In all your ways know Him"²²,

that is,

that the Torah is drawn down and penetrates within him also in the matters of the permissible that are in his portion of the world,

and through this the clarification of his portion in the world is accomplished,

And for the clarification of the entire world.

And the novelty in this — that even in its descent below to clothe itself in man's intellect and in worldly matters etc.,

it is in all the strength of its excellence that it is the wisdom of the Holy One, blessed be He,

without change,

And therefore,

by its power and through it, the clarification of the world is accomplished to make for Him, blessed be He, a dwelling place in the lower realms•²,

by means of which the revelation of the Giving of the Torah will shine in it.

And it can be said that this matter is hinted at in the sixth chapter of Avos:

"The sages taught in the language of the Mishnah,"

That is,

"It is a Baraita and it is taught in the language of the Mishnah"⁵⁰,

to praise the Baraitas taught in this chapter.

For the virtue of the Beraitot is almost equal to that of the Mishnayot.

And this is what is said: 'The Sages taught in the language of the Mishnah,'

That is to say,

These Beraitot are taught in the language of the Mishnah,

And they said and they said.

They are worthy to be called Mishnayos,

for they are equal to the Mishnayos"²⁰.

And one must understand:

The superiority of the Baraisos

(

almost that it is equal to the Mishnayos")

is not only regarding “the Baraisos that are taught in this chapter,”

but also regarding all the Baraisos in the Shas,

that they were also said,

in the language of the Mishnah"

and why is the virtue of the baraitot mentioned and elaborated specifically in Tractate Avot?

And one can say the explanation of this³¹:

482 Sefer HaSichos

At the beginning of Tractate Avot: "Our holy Rebbe arranged³² the entire chain of the order of receiving the Torah"³³ from generation to generation — "Moshe received the Torah from Sinai and transmitted it to Yehoshua, etc."³⁴,

until the end of all generations.

And in this "chain," the two extremes of the entire concept of Matan Torah are emphasized:

The 'chain of the order of the receiving of the Torah' — also indicates the descent of the Torah from level to level due to the descent of the generations,

as emphasized also in the continuation of the Mishnah 'and make a fence for the Torah'³⁴,

that the need for a 'fence' is because of the descent of the generations,

that then there is a need for a 'fence' so that they do not come to a Torah prohibition³⁵,

that is,

that the sages in every generation

(through whom the 'chain of the order of the receiving of the Torah' is drawn)

innovate fences and safeguards in the Torah according to the need of the generations.

And together with this,

These fences and safeguards that were added from generation to generation are part of the Torah that "Moses received."

from Sinai",

for,

"Everything that a qualified student is destined to innovate

(all the matters that were innovated by "the many students"³⁴ throughout all the generations)

was given to Moses at Sinai"³⁶,

And that within the boundaries and fences that have spread throughout the diaspora of Israel, there is all the force of positive commandments and negative commandments³⁷.

- 5749

And this matter is also emphasized at the end of Tractate Avot³⁸ — in the inclusion of the baraitot as 'Chapter Six' of Tractate Avot,

that also the "baraitot" that were taught outside the study hall of our holy Rebbe

(therefore they were called "baraitot",

meaning 'outside')

"they taught

(them)

Sages in the language of the Mishnah,

that they are equal to the Mishnayos”³⁹ — in accordance with the general principle of the "chain of the order of receiving the Torah",

that even the matters that were innovated during the time of the decline of the generations,

that this is the concept of "outside" relative to the Torah itself,

have the force of Torah

(Moses received the Torah from Sinai)

And after the introduction of 'the Sages taught in the language of the Mishnah: Blessed is He who chose them and their Mishnah,'

the Tanna details "what did they teach",

starting from the teaching of Rabbi Meir: "Whoever engages in Torah for its own sake merits many things, etc."

(and likewise the other teachings in this chapter that speak about the value and virtue of the Torah)

And it can be said,

that also in this teaching,

(and the like)

The aforementioned point regarding the descent of the Torah is emphasized,

regarding its effect on and in the person who studies it:

Based on what was stated above that “this entire chapter arouses desire for Torah and love of it.”

And from his words.

We are aroused to acquire the love of Torah etc.,"

Obviously,

that we are speaking

(also)

about

Parshas Bamidbar,

from Iyar, erev Rosh Chodesh Sivan

A person who is on such a level that he needs to be awakened to acquire the Torah,

And the way to awaken him is by informing him that one who engages in Torah "merits many things"⁴⁰.

And yet the Tanna is not satisfied with this general announcement,

Rather, he goes on to specify after the general announcement of "many things"⁴¹,

Since "their opinions are not equal"⁴²,

Thus,

the intellect of this person is not affected and aroused by what the intellect of his fellow is affected and aroused⁴³,

And in order to arouse each and every Jew,

one must specify,

and it is not sufficient to announce that there are "many things",

to a true increase that has no higher level,

(which includes)

all things,

through which certainly many things were said that have the power to arouse [one] to acquire the Torah among every Jew,

in whatever situation and state he is in.

That is,

in this statement the descent is emphasized to affect even a person who is on a low level, who needs to be aroused to acquire the

Torah,

And together with this,

Even in this low level, the Torah is drawn as it is in its perfection,

to the most elevated level of "one who engages in Torah for its own sake."

And one should add,

that the precise wording "Whoever engages in Torah for its own sake merits many things,"

that the Torah includes "many things,"

to a true multitude that includes everything

(as above)

He,

In continuation to the aforementioned, in proximity to this, at the end of chapter five⁴⁴ "Turn it over and turn it over, for everything is thus,"

"That everything is found in it"⁴⁵; however,

That the statement "Turn it over and turn it over, for everything is in it" speaks about the Torah itself,

Whereas the statement "He merits many things" speaks about the actions of the Torah on and in the world.

And furthermore, the main point — that also in this the completeness of the Torah is emphasized,

that it is

(Not only above the world,

but)

includes also all types of completeness in the world,

"many things,"

each of which its content is a matter

(completeness)

particular.

And following this, he concludes and closes the sixth chapter of Avot with the saying "Everything that the Holy One, blessed be He, created in His world, He created only for His glory, as it is said⁴⁴ 'Everyone who is called by My name and for My glory I created him, I formed him, indeed I made him,'

And it says⁴⁷ 'Hashem will reign forever and ever' — that each and every created being reveals and emphasizes a particular aspect in the honor of the Holy One, blessed be He — "There is no honor except Torah"

(as it is written in the chapter

Sefer HaSichos - 5749

this")

and as it will be revealed in actuality when,

"Hashem will reign forever and ever",

In the future, that all the kingship is His⁴⁸,

that the entire world will be a dwelling for Him, blessed be He,

as there already was for worlds a semblance of this at the time of the Giving of the Torah⁵⁰.

And one should add and connect the conclusion of the tractate with its beginning

(as is customary in,

Hadran — which means also we return to the beginning)

— that also in the beginning of the tractate it is emphasized that the Torah extends and penetrates all matters of Bnei Yisrael,

Even to matters that are completely physical,

As at the conclusion of the tractate:

Among the special things that we find regarding Moshe,

the first recipient

(,

Moshe received the Torah from Sinai")

— that he was also a prince like the Torah,

and also a king⁵¹,

that concerns us,

"who will take them out and who will bring them in"⁵²,

to lead them also in their physical matters.

That is to say,

in addition to the influences to Israel in spiritual matters,

and first and foremost,

that he taught them and gave them the Torah which he received from Sinai,

by him were drawn also all the influences in physical matters,

beginning from,

from",

that was,

in the merit of Moses"⁵³,

and likewise the well and the cloud,

that even though,

the well in the merit of Miriam,

the pillar of cloud in the merit of Aaron"⁵³,

Behold,

Since after the passing of Miriam and Aaron,

both returned

(the well and the cloud)

on account of Moses⁵³,

it is understood,

that even from their beginning they were connected

(not only with Miriam and Aaron,

but also)

with Moshe.

And to such an extent,

that even regarding the influence of meat,

about which said

Moshe,

"From where will I have meat?"⁵⁴,

that he could not limit himself in the influence of meat,

The Holy One, blessed be He, said to him,

Gather for Me seventy men of the elders of Israel, etc., and I will take of the spirit that is upon you and place it upon them, etc."⁵⁵,

That is,

that also the influence of the meat had to be from the spirit of Moses

(

from the spirit that is upon you")

specifically

(in addition to the fact that he specifically gathered them, etc.)

But,

that the spirit of Moshe was drawn through the elders,

who became in the category of an intermediary

(not an intermediary that separates,

G‑d forbid,

but an intermediary that connects)

through whom the flesh can receive continuation from the spirit of Moshe⁵⁴.

And in this manner, the order of the chain of receiving the Torah also began —,

Moses received the Torah from Sinai and transmitted it to Joshua",

That Yehoshua,

the primary recipient,

who received the entire Torah from Moses

[And in the language of the Rambam in his introduction to the Yad HaChazakah —,

And to Yehoshua, who was the disciple of Moshe Rabbeinu, he transmitted the Oral Torah and commanded him regarding it",

Even though "Elazar and Pinchas and Yehoshua, all three received from Moses",

And likewise the elders,

And up to — all of Israel]

who was like Moses

[And in the language of Chazal⁵⁷,

The face of Moses is like the face of the sun, the face of Yehoshua is like the face of the moon,

which,

even though the light of the moon is not comparable to the light of the sun⁵⁸,

Nevertheless,

in the moon's illumination

(and especially when it is full)

all the light of the sun is revealed]

the Nasi

there in the desert,

from the beginning of the month and the eve of Rosh Chodesh Sivan

In Torah,

And also the king who leads the Jewish people in all physical matters.

[However, in later generations — the presidency in Torah and the kingdom were divided, so that the president in Torah and the king are two people "]

And so in the future — when the prophecy "Hashem will reign forever and ever" is fulfilled

(at the end of the tractate)

— when there will be the revelation of "A new Torah from Me shall go forth"⁶¹,

The secret of the reasons and the hidden mysteries of the Torah⁶²,

The reasons of the Torah that Mashiach our righteousness will teach to all of Israel⁶² — the order will be as it was in the time of Moses and Joshua

(at the beginning of the order of the chain of transmission of the Torah)

As known⁶⁶, that Mashiach our righteousness will be also a Rav

(a Nasi in Torah)

and also a King.

And the point of the matter — that the leadership of Torah of Moses and Joshua,

And so too of Mashiach Tzidkeinu,

it is at the level of the presidency of Malchus,

which encompasses, extends, and penetrates all matters,

down to the simplest physical matters,

so that even they are permeated with Torah,

and therefore their extension is through the receiver of the Torah.

Accordingly, it is understood the content of the custom of studying the Baraisas of Avot as the sixth chapter,

acquisition

Torah,

On the sixth Shabbos after Passover,

the praise before Shavuos — in which the completion and perfection of the preparation for receiving the Torah is emphasized

(on the Shabbos close to Shavuos)

is,

that the Torah, as it is drawn down and descends below⁶⁷,

And in particular: both regarding the Torah itself —,

"the Sages taught in the language of the Mishnah,"

that even the baraitot that were taught outside the study hall of our holy Rebbe have the authority of the Mishnah; both regarding the person studying — that the Torah draws and penetrates all his limbs,

also in physical matters,

that they too are drawn by the Torah

(.

"merits many things,"

and emphasized regarding Moses our teacher and our righteous Mashiach,

through which the influences are also drawn

Sefer HaSichos - 5749

in material matters)

; and they are regarding the action of the Torah in the entire world — "All that the Holy One, blessed be He, created in His world, He created only for His glory,"

as above at length.

*

There is another essential matter in the preparations for receiving the Torah — the precedence of 'we will do' to 'we will hear',

Asher,

this matter was before the giving of the Torah,

on the fifth of Sivan,

and its parallel in the Giving of the Torah that occurs every year

(as “these days are remembered and done”⁶⁹)

that everything must be preceded by Na'aseh v'Nishma,

bitul (self-nullification) and acceptance of the yoke,

And afterwards, the giving of the Torah and the receiving of the Torah occurred,

And from this it is understood also in the preparatory service in the days before this in each and every year — that one must first precede the nullification and acceptance of the yoke,

the precedence of 'we will do' to 'we will hear'.

And this concept

(nullification and acceptance of the yoke of the precedence of 'we will do' to 'we will hear')

is emphasized also in the weekly Torah portion that we read on the Shabbat before Shavuot — Parshas Bamidbar.

One of the reasons that the Torah was given specifically in the 'desert' — to hint that 'every person should make himself like a desert, which everyone tramples upon'

(the concept of nullification)

The Torah was given to him as a gift"⁷⁰,

In this it is emphasized

That through the nullification

(the precedence of "we will do" to "we will hear")

one merits receiving the Torah.

And more deeply — that the nullification of the precedence of "we will do" to "we will hear" is not only nullification to the will,

but

(also)

To the Baal HaRatzuf⁷⁰,

That the mitzvah is above even the will of the Taryag Mitzvot,

And this is also the meaning of "the wilderness" — "wilderness" for the better,

"the upper wilderness",

the level that is above the image of man

("No man shall dwell there"⁷⁰)

that this level is "the source of the Torah,

as it is said⁷⁰, "And from the wilderness, a gift"⁷⁰.

And it can be said,

that even in the matter of the precedence of "we will do" to "we will hear," there is the lesson in the chapter "Acquisition of Torah" regarding the descent of the Torah and its activity specifically downward:

The precedence of "we will do" to "we will hear" exists also in Torah study itself — with regard to the practical aspect of Torah,

an established halachah for actual practice,

which is a matter of descent,

seemingly,

since in this study, the length, breadth, and depth found in the give-and-take of Torah are not felt.

But if,

The conclusion of the humble one regarding actual deed,

And together with this,

Specifically, the part of halachah in the Torah is called "the crown and diadem of the Torah",

in which the Will of the Most High, blessed be He, is revealed and shines.

And its meaning in the service of man — since his primary pleasure

(being "a wise and understanding people")

is in the intellectual debate and clarification,

should read

They will rejoice, desert of Roi — for the essence of engaging in Torah is to be in self-nullification in the light of the Ein Sof, blessed be He, completely properly.

Shabbos Parshas Bamidbar,

from Rosh Chodesh until the month of Sivan

The awakening of self-nullification to the Holy One, blessed be He, in order to study the codified laws in which the supreme sovereignty, blessed be He, is revealed.

And from here we come to the daily study of the Rambam, which is the entirety of the study of the Rambam,

codified laws without reasons,

It is analogous to the precedence of "na'aseh" over "nishma" in the Torah — in which it is hinted that the beginning of the service is the matter of self-nullification,

the precedence of "na'aseh" over "nishma".

And in the introduction — that in these lessons and days in the laws of the continual offerings and additional offerings

(and particularly in the lesson of Shabbat Kodesh, which is its beginning.

The order of the continual services each day is as follows"⁷⁰)

there are essential instructions in "to correct the opinions"⁷⁰ regarding the entirety of man's service in his spiritual Sanctuary,

as it is written",

And they shall make for Me a sanctuary and I will dwell in their midst",

within each and every Jew⁷⁰,

That also in his service must be all the details of the matters of the offerings —,

"When a man will bring an offering from among you to G‑d",

Whether the,

daily offerings and the additional offerings".

And in the daily lesson it explains,

The order of the daily services every day is as follows,

Shortly before dawn, the appointee over the lots etc. would come and cast the first and second lot,

and each one would win his task"⁷⁰,

That is,

that the preface to all matters of the service is the matter of the "lot",

lot,

by which each one merits his task,

and then the actual service begins.

And regarding the reason for dividing the service by lot — it is stated in the Mishnah⁷⁰:,

In the beginning, anyone who wished to donate to the altar would donate,

and when they were many,

they would run and ascend the ramp,

whoever preceded his fellow by four cubits merited,

and if both were equal, the appointee would say to them: "Show your fingers."

It happened that both were equal, running and ascending the ramp,

and one of them pushed his fellow, causing him to fall,

and when the court saw that they were coming to danger,

They instituted that they should not remove the ashes from the altar except by lot."

And from this it implies,

at first glance,

that the need for a "lot" is not a law of the service in its own right,

that it must be divided by a lottery,

since,

at first, whoever wants to in it"

And they would not cast lots,

But rather,

the enactment of the Sages due to a secondary reason,

that they would not come to danger,

Rather,

that after the enactment that the division of the work would be by lot,

this becomes a law in the Torah,

and it can be said that also regarding a watch where there is no concern that they would come to danger,

Thus, so as not to differentiate between one watch and another,

they also instituted [this] for a watch where there is no danger, because of a watch where there is danger⁷⁰.

And furthermore — even the third pair,

‘One who never offered the incense in his life should come and cast lots’⁷⁰,

for the number of those casting lots was small

(only the new priests who had reached the age of twenty

Sefer HaSichos - 5749

year⁶• and they had not yet burned the offering)

And it is possible that there is only one Kohen

(among the members of the father's household of that day)

who has never burned the offering in his life,

for then the lottery does not apply at all — behold,

when there is more than one Kohen who has never burned the offering in his life

(and certainly "if all have already burned the offering in their lives, they all draw lots"*

as in the other services)

This is a law in the Torah that they also cast lots for the incense.

But one can explain the matter in the spiritual service,

in "correcting the views" — that the "faces" is not

(only)

due to an external reason,

the necessity⁷ to eliminate the concern of danger

(That perhaps they could have dispelled this concern also in other ways,

and they chose the option of a lottery⁷)

rather,

that the service itself must be through a "lottery"\

as will be explained.

And it will be understood with the introduction of what is explained regarding all matters that are done through a "lot"⁷

("lot")

— That "goral" (lot) is a very elevated matter,

as it is written: "Into the lap the lot is cast, but from Hashem is its every verdict."

and as it is written in the Responsa of the Geonim⁷ "The lot is only from the mouth of Heaven"⁷,

And to such an extent,

that "one who transgresses the lot is as one who transgresses the Ten Commandments"!

And the explanation of the matter:

The drawing of the "goral" literally,

In the conduct of human beings,

it is,

when one cannot decide according to reason

(how to divide assets,

and so forth)

that then,

they cast lots,

And they conduct themselves in practice according to the instruction of the lot,

which is "from the mouth of Heaven,"

And thus,

that a "lot" is a concept that is above reason and intellect⁷.

Shabbos Parshas Bamidbar,

from the house of our teacher, my father-in-law, Sivan

And as is known, the custom of Israel from time immemorial, that when they wanted to clarify how to conduct themselves in matters of the permissible,

(in a matter where no instruction was specified in the Torah to do this or that)

they would determine by lottery and the like,

as,

opening a holy book

(a Chumash and the like)

and in the place where the book opens — which is by Divine Providence — they find a sign, etc.,

and based on this they decide how to act in practice,

and they explain that since the book opened to a certain verse,

This is a sign from heaven that the will of the Holy One, blessed be He, is that they should do so.

And the explanation of the matter in the service of man:

The teaching of the Baal Shem Tov is known in explanation,

I have set the Lord before me always"⁷"¹,

That 'שויתי' is an expression of equanimity,

In every occurrence, everything is equal to him,

between a humble person who praises

[him]

People either despise him,

And so with all other matters.

And with everything that happens to him, he says, 'Is this not from Him, blessed be He,'

And if in his eyes it is proper, etc.,

And all his intent is for the sake of heaven,

But from its own perspective there is no difference."

That is to say,

Since "I place God before me always",

places God before him always

(

"Shivisi" literally)

then,

everything is equal to him"

("Shivisi" from the root meaning equality)

that,

"from itself there is no difference" if it will be in such a way or such a way,

because,

all that pertains to him is nothing but — the will of the Holy One, blessed be He,

and consequently,

when one must do

as if no decision even from the aspect of the will

(also)

then he relies on the lot.

A particular matter and he does not know if it is the will of the Holy One, blessed be He, that he do it in this way or in that way,

then he clarifies the will of the Holy One, blessed be He, through the 'lot' which is,

"from Heaven's mouth".

That is,

that the matter of the

lot" in the service of man indicates a state and condition of "I have set a language of equality,"

שמצדו אין חילוק אם יהי׳ כך או כך,

כיון שלא נוגע לו איזה אופן הוא לטובתו,

וגם לא איזה אופן מתאים להרגילות שלו²"*,

כל מה שנוגע לו הוא — רצונו של הקב״ה,

ומתברר ע״י ה״גורל".

עפ״ז יש לבאר גם ענין ה,

פייס" בעבודה במקדש —,

"Goral" also in work in matters of holiness:

The nature of every Jew*² that his will and desire is to perform service.

In the Sanctuary,

And from this will and desire,

They run and ascend etc.,

That does not go calmly,

heel beside big toe⁴⁵,

but rather,

Sefer HaSichos - 5749

In a manner of running and ascending¹⁰⁵,

so that he arrives first and merits the service.

However,

There is a situation where the Torah says that the merit of the service is not in a manner that "whoever wants to donate to the altar may donate,"

but rather by "lot"

("payis")

— that one must first determine the will of the Holy One, blessed be He, as to who will merit this service,

because,

It is possible that the will of the Holy One, blessed be He, is that this service be performed specifically by his fellow.

And in the language of the verse:¹⁰⁶ "If He says thus,

I do not desire you, here I am,"

because,

His will and desire to serve Hashem is not in a manner that his intention is "that he be the lover and he be the doer and fulfiller of His will,

(ש)

This is the aspect of for itself still"

but rather,

that He desires that His will be fulfilled

(of the Holy One, blessed be He)

from all sides,

and even though he himself is not in this.

for the fulfillment of His will,

Nevertheless, He wants this very much,¹⁰⁶,

That is,

that his service is in the ultimate state of complete self-nullification.

And based on this, it can be said,

that the need for "appeasement" is

(not only because of an external reason that one must nullify the concern of danger,

but also)

to hint at the self-nullification that should be at the beginning of the service.

(As per the self-nullification of the principle of "we will do and we will hear")

Because it is the foundation of the entire service — that his service to his Master is not

(due to the pleasure of the person in his service to his Master)

but because it is His will, the will of

the Holy One, blessed be He,

that is,

together with the fact that he certainly takes pleasure in his service to his Master,

and does it with alacrity and speed and ascent,

"to show his joy and desire to fulfill the will of his Creator and to give pleasure to his Maker"

(as explained by our Rebbe the Alter Rebbe* regarding the quality of "the alacrity of Avraham")

thus,

the reason for the service,

is not because of his pleasure,

but because it is the will of the Holy One, blessed be He,

which,

"The touchstone" in this,

is,

"If thus says

I have no desire for you, here I am"¹⁰⁶,

as emphasized in "Pais"

("lot")

by which "each one will merit his craft",

that the service is after the will of the Holy One, blessed be He, has been clarified

("The lot is cast into the lap, but its every decision is from Hashem")

who will merit this service and who will merit another service⁰.

And it can be said,

that this nullification is from the aspect of the 'lot' within the soul¹ — a service above reason and intellect,

from the essence of the soul,

the aspect of

Parshas Bamidbar,

of BHCh and Erev Rosh Chodesh Sivan

and 49

the yechidah,

that shines and is revealed on Yom HaKippurim,

"once a year"²,

in the aspect of yechidah that is called "one"³,

in which there was the service of "Goralos",

and similarly on Purim

(As it is stated in Tikkunei Zohar⁵: "Yom Kippurim" is.

Like Purim")

Pur is the lot"⁷",

The service of mesiras nefesh (self-sacrifice),

The ultimate state of complete nullification,

And its example in the preparation for receiving the Torah — the nullification of the precedence of "naaseh" (we will do) over "nishma" (we will understand),

until bittul to the Master of Will,

As above.

The lesson from all of the above regarding actual practice:

As we stand on the Shabbat before Atzeret,

Erev Rosh Chodesh Tiyon,

from which we immediately enter Rosh Chodesh Sivan,

In which — they came from the Sinai desert etc. and Israel encamped there opposite the mountain

to receive the Torah from Mount Sinai — one must add with greater vigor and greater strength in all details of the avodas of d'd,

preparation for receiving the Torah,

And more specifically⁸" — beginning from the concept of "and he encamped" in singular form,

—as one person with one heart"

(on Rosh Chodesh Sivan)

through the addition

aleph',"

It is known that the numbers one hundred and one thousand are in the category of the encompassing lights

(Keter)

In Ahavat Yisrael and Achdut Yisrael: The concept of the precedence of Na'aseh to Nishma

(on the fifth of Sivan)

added in matters of humility and nullification, etc.,

and V'AA'B, addition in the main preparation which one prepares for — the study of Torah.

And in this itself — as the instruction emphasized at the conclusion and beginning of Masechet Avot regarding the order of the chain of the Torah from generation to generation,

whose essence,

through "appoint many students,"

-"many" in quantity and "many" in quality,

all types of students,

by arousing each one of them in a style suited to his soul's nature

(as mentioned above regarding the reason for the detail of the "many things" they merit through engaging in Torah)

And with extra emphasis regarding "students" in the simple sense, adjacent to the summer season⁹ — to endeavor that for every Jewish boy and girl, G‑d forbid, nothing be lacking in their Torah study even during the summer season,

but on the contrary,

add to it,

and all the more so regarding children who throughout the entire year do not receive a sacred education — to utilize the summer vacation to instill in them Torah and Judaism and a sacred education,

and in a manner of "ongoing activity" for all the days thereafter.

And we should add in the directive of "raise many students*"

(Order of the Chain of Receiving the Torah)

more specifically — that from the spark of Moshe in each and every Jew"⁹,

In his power and ability that his influence on the students will be strong and analogous to the influence of Moshe,

namely,

that his influence is in spiritual matters and in physical matters together

(including also

Sefer HaSichos - 5749

that the physical matters are permeated with Torah)

and also,

That every teacher must establish at least one student exactly like himself,

like Yehoshua,

to whom he transmits all his Torah,

and "with a generous eye"

This includes also that he is not stingy if his special student innovates new matters in Torah that are in the category of "novelty" also for the teacher,

because the will of the Holy One, blessed be He, is that these matters be innovated specifically by this student

(as mentioned above regarding the matter of the "payis")

And we conclude with the standard blessing from the Rebbe, my father-in-law, the leader of our generation — "Receiving the Torah with joy and inwardness"¹²².

And further, the main point — that we merit the ultimate perfection of receiving the Torah as it will be at the time when "G‑d will reign forever and ever"

(as the conclusion and seal of Tractate Avos)

— "A new Torah

shall go forth from Me,"

during "the time of the giving of our Torah" of this year — whose sign is "Your hand shall be freed"¹²²,

And in a manner that even on "the eve" of the year 5750,

whose sign is "It will be a year of miracles,"

since it will all be

(from its beginning)

after the miracles of the true and complete Redemption

(,

"as in the days of your exodus from the land of Egypt, I will show him wonders"¹²³)

that it will be immediately

(after "the days of your exodus from the land of Egypt" of the year Shemitah of your hand)

They already taste

("Those who taste life merit"¹²³)

from the miracles that will be in the period after the true and complete redemption,

"I will show him wonders,"

and begins with the “wonders” that are in the Torah — the reasons of the Torah,

"Secret of the reasons and hidden mysteries" that will be revealed in “A new Torah from Me shall go forth,”

and in a manner of increasing and adding light,

without end,

And furthermore, the essence is until Ein Sof, blessed be He.

Sefer HaSichos - 5749

Regarding the advantage of the gift of Torah, Chazal¹ say: "Rav Yosef on the day of Atzeres said, etc.: If not for this day which caused, how many Yosefs are there in the marketplace?*

(And Rashi explains: 'If not for this day — that I learned Torah and became distinguished, there are many people in the market whose name is Yosef, and what is the difference between me and them?')

One must understand:

Why does Rav Yosef say "How many Yosef's are there" and not simply "how many people" — what is the relevance of the name?

Yosef*.

And especially as Rashi emphasizes "behold many people."

That the oil of Yosef•,

To the light — what is the practical difference then?

Why does he add "

(And how many Yosef are there?)

In the market\

And he does not say simply "How many Yosef are there?" but rather: Is the main novelty what "this day" revealed regarding Rav Yosef about the people who are found in the market?

How does it come that Rav Yosef — who was surely at the ultimate level of self-nullification — should speak about

(the revelation of Matan Torah in connection with)

his own virtue,

instead of speaking about the virtue of

(Matan)

Torah in general!

And although, in the continuation of the sugya², it stands,

Then "Originally, when a person acts, he acts for his own sake*

(Although the "pleasure in Torah study*" is not only "for the students themselves*",

but for the entire world,

because "If not for Torah, heaven and earth would not endure

etc.")

— The Gemara itself emphasizes that this is the order of service "from the beginning*

(the beginning of the service)

— Rav Yosef, however, certainly did not hold "from the beginning* but much, much further in his service!

And one must say the point of explanation in this: with the phrase "How many Yosefs are there in the market*" — Yosef from the word addition² — Rav Yosef hints,

that his virtue

(which he received from the side of "this day",

the giving of the Torah)

It is not only that he is higher than plain people,

But that he is higher even than people that are anointed with oil of Joseph,

From the term 'addition'.

For although they have an advantage and addition over plain people,

They are "bishuka",

In a place and level of market; unlike him

(Rabbi Yosef)

Through that which 'I studied Torah,'

is,

I was elevated* — he was elevated above the level of 'market'.

And the explanation of the matter:

"Yosef" from the term addition [means] the totality of the concept of service of G‑d in Torah and mitzvos which brings about an addition in the world

("market")

: the 'market' of the public domain of the world

(the world of d‑vision)

was created by the Almighty in the manner of "to make — to rectify"⁴,

so that a Jew, through his service —

Pesachim 68,

Pesachim ibid.

Sefer HaSichos - 5749

״לעבדה ולשמרה״⁵ — it should add an addition — by using the physical things in the world for the sake of Heaven,

All your deeds should be for the sake of Heaven,

and in all your ways know Him⁶,

until — fulfilling G‑d's commandments with physical things

(as is known that most commandments are practical commandments which are fulfilled with physical things)

So "Yosef" refers to the general service of a Jew to clarify and refine the world,

and there reveal the glory of the Holy One, blessed be He,

He who spoke and the world came into being,

and in the familiar expression — to make for Him, blessed be He, a dwelling place in the lower realms,

so in this physical world,

"market,"

which is the lower realms

(even to the lowest level beneath it)

"Regarding the concealment of His light, may He be blessed"

(there, Divinity does not shine openly⁷)

— a Jew should reveal

("Joseph"—)

an addition

(relative to the level of the lower ones from their own perspective)

and makes in the lower ones a dwelling place for Him, blessed be He.

Based on this, one will understand the revelation of the discourse of Rav Yosef,

If not for this day that causes, how many Yosefs are there in the market:

Although that "how many Yosefs are there in the market" which claims an addition through the work of refining the world and making a dwelling in the lower worlds

(market)

— it does not amount to that "Yosef"

(addition)

that becomes

revealed through

(Matan)

Torah.

[And even more,

On the contrary: through the fact that there is the "Yosef" of Torah study,

one can achieve the perfection of the dwelling in the lower worlds,

as will be explained in sec. 7]

And the explanation:

Although through the service of clarifying matters of reshus (permitted/ordinary matters)

(in the marketplace)

all that one enriches for the sake of Heaven — one adds in them an addition

(Yosef)

One raises them and brings into them a revelation of G-dliness — but they remain a reality of reshus and chol (ordinary/profane),

of 'the marketplace'.

And likewise regarding the person who is occupied with the service in matters of the mundane — he remains a reality of "Yosef" who "is in the marketplace,"

he finds himself openly in a place that is a marketplace

(and not a sacred place,

a study hall, etc.)

Even through the fulfillment of the mitzvos,

which effect a refinement in the physical object

(with which one fulfills the mitzvah)

Then this becomes a vessel for the supernal will,

until that in this is revealed G‑dliness "

(Ein Sof, Baruch Hu, HaSovev Kol Olamot)

in complete revelation without any concealment and garments — but the mitzvahs are called 'the limbs of the King',

and like limbs below,

although they are nullified to the soul,

they are, however, not unified with the soul,

And therefore this is not the completeness of the unification of the physical thing with G‑d.

Shavuos

And therefore⁷ it also comes about in the connection between Jews and the Almighty that is established through mitzvos — that although through the fulfillment of the mitzvos,

from the term 'tzavsa' and connection⁷,

the one who fulfills the mitzvah becomes a "merkavah" (chariot) to the Supreme Will,

But he does not become one with the mitzvah,

Hashem.

Not so regarding Torah, it says: "The Torah and the Holy One, blessed be He, are entirely one."

Torah with Elokus is one,

not like a thing that is connected to another thing,

but it is "echad",

one existence¹⁵.

Therefore, also the unity of the person learning Torah with the Torah

(and through this — with the Holy One, blessed be He)

In this manner of a complete unity: when a Jew learns Torah

(His wisdom and will of the Holy One, blessed be He)

and understands it with his intellect

(in a way that he is the one "who grasps and apprehends and encompasses with his intellect"*¹⁶)

he becomes

(as he stands in his own existence)

united with the Torah in a "wondrous unity, unlike any other, nor of its value found at all in physicality, being truly one and unified from every side and angle"*¹⁶,

and through his unity with the Torah — the student becomes united with the Holy One, blessed be He.

(In this wondrous unity, etc., to be united and singular, 9)

What He and His wisdom are one,

He is the Knower and He is the Knowledge, etc.¹⁶.

And the power for this unity

(of Israel and the Holy One, blessed be He, through the Torah)

Was given and became revealed at the Giving of the Torah — when the Almighty gave the Torah specifically down on earth,

that Jews should study it with their comprehension and attainment,

until in a manner that the Torah,

becomes his own

(the person studying it)

"the Torah is called by his name",

"it is mine",

he becomes, as it were, a master over it

(Therefore, the Rav who forgoes his honor, his honor is forgiven.)

And on the contrary — "It is not in heaven""³,

The power to rule on a halachic matter was given specifically to Jews,

that they should rule according to how it appears to them in their intellect — they are below, but souls in bodies

("And we do not heed a Heavenly Voice"⁴)

until that "The Holy One, blessed be He, says to the ministering angels: I and you will go to the earthly court, etc."³³ to hear how they rule on the matter³³.

And this — the gift of Torah — gave the strength that a Jew should become united with Torah,

in a manner that "it is Mine"

(and through Torah — with the Almighty)

as mentioned.

Sefer HaSichos - 5749

And in the manner that it was by Moshe Rabbeinu — the receiver of the Torah from Hashem at the giving of the Torah

(Moshe received Torah from Sinai)

and He gave etc.²⁴ until the end of all generations — as it is written² 'remember Chorech Moses My servant',

the Torah is called by his name

And when this came from the aspect of the ultimate self-nullification of Moses to the Above,

that he was not any existence for himself,

'and we are what'³,

And through this is

(not that he becomes non-existence, G-d forbid,

but on the contrary —)

His

(entire)

existence

(but soul in body below)

becomes in complete unity with the Above,

so that it was evident upon him openly even to non-Jews — like his name "Moshe",

after the name,

from the water I drew him²⁸,

And regarding creations of the sea² which are one thing with their source of vitality and coming-into-being

(the water)

until there is an opinion³⁰ that a creation of the sea does not interpose,

because its existence is — the seawater,

similarly Moshe came — the Shechinah speaks from his throat³,

because his entire existence is the existence of Hashem, as it were,

not like a "servant who fulfills his master's command",

Only "when learning this law and speaking this law, it is like a king who commands to execute judgment with His people, etc."³².

And from the Giving of the Torah through Moshe Rabbeinu, it is drawn down to every single Jew,

the power to be "Who is the king? The Sages"³³,

that through his study of Torah,

"when learning this law and speaking this law, it is as a king who commands to execute judgment with His people, etc. — because the Torah and the Holy One, blessed be He, are entirely one."

And based on this, the addition is understood

("Yosef")

And the elevation of "that day"

(the Giving of the Torah)

opened up for Rav Yosef regarding "How many Yosefs are in the marketplace?" —

(the service of refining the world)

— because through that which "I studied Torah" with understanding and comprehension

(which came from the aspect of "that day",

the Giving of the Torah³⁴)

becomes the ultimate unification between the person and the Almighty,

There is a "wondrous unity that has no parallel in physicality"

[Including — in the service in the "marketplace"]

To be truly united and singular from every side and direction",

As above.

But the service of "Yosef" in the "marketplace" — although it brings about the addition of a dwelling in the lower realms as above,

Is this like an additional thing to the "marketplace",

For the "marketplace" as it is in its existence

(But a market)

Becomes openly not unified with G-dliness³³.

Shavuot

And more specifically: the study of Torah can be in a temporary manner,

But a mile from his work during the day.

For example, as this is by businessmen

(

Zevulun")

That their obligation in Torah study is one chapter in the morning and one chapter in the evening,

And the rest of the day they find themselves in the marketplace and do their work there

(Zevulun)

And from this is understood,

That although when he studies Torah — he becomes at that moment united with the Torah and with the Almighty in a wonderful unity,

But since during the course of the day

(or even most of it)

He does the avodah in the marketplace—this is not the purpose of the unification with G‑dliness,

Because during his life there is an existence of the marketplace,

Consequently, this is the definition of.

"Yosef is found in the marketplace";

The perfection of the innovation of

(giving of the)

Torah is—the study of Torah in a way that it becomes unified and bound with him throughout the entire day,

And so on,

Toraso umanuso* — so if that is his entire craft,

in his world — only Torah,

then that is the purpose and perfection of unification with Torah and the Almighty,

because there remains no part of his existence and life that is not Torah.

Words of authority

(See Likkutei Torah, Chumash, vol. 7, pp. 441-440^ and the active force in Torah is — that the lower beings

(Specifically in their lowliness)

become united with G‑dliness,

In the interior.

According to the above-mentioned, one will also understand why Rabbi Yosef speaks about his own virtue — what,

"this day"

(M.T.)

had opened in him

(.

"How many Yosefs are there in the market?")

from the outset, as if on his own accord he does*

(and not about the action of the Torah in the world

(

Shuka"

that seemingly, the order of service of a Jew should have been,

So previously,

he should completely nullify himself,

and he should feel that his existence is only to serve the Above —,

"I was created to serve my Master,"

Consequently, he must begin! with the avodah for the sake of Hashem and in the name of Hashem, etc.,

to reveal in all the possessions of the Holy One, Blessed be He, in His world — "He who spoke and the world came into being"

(For example, as Adam HaRishon did —,

"Come, let us bow down and kneel, let us bless before Hashem our Maker." •*)

— making a dwelling for Him, blessed be He, in the lower realms;

But the Gemara says,

that the order of service is:

“Initially, when a person acts, he acts for his own sake!"

which He gave,*

Attachment of spirit to spirit in utmost attachment and unity.

That which is made by the hands of the Torah — the fear of man to test with •God*,

In wonderful unity, etc.,

as all inside.

And the innovation of Rav Yosef is that through •this day*

(Giving of the Torah)

was renewed that this service

(of Yosef, God, to* son of Achah shall be in the manner of •His Torah my fashion*,

Above, the service of "in the mouth of Yosef" is in the market*,

That then there are still bringings of •market*.

Sefer HaSichos - 5749

Is the explanation in this: the intention of a dwelling in the lower realms is not to negate

(and nullify)

the existence of the world,

but that the world

(in its existence)

Let it become a dwelling for Him, blessed be He.

And therefore,

Even in the person who makes the dwelling — it must not be only the matter of nullification,

But on the contrary — he should stand in the perfection of his existence,

And, as it were, his very existence should become unified with G‑dliness.

What this

(the unification of his existence with G‑dliness)

is accomplished through Torah — as emphasized in the addition and novel insight of

(giving)

Torah regarding "How many Yosef are in the market?"

(The unification of a Jew with Torah and with G‑dliness in a wondrous unity etc.)

as above.

What therefore is demanded

[like the statement of Rav Yosef

(about the novelty of 'this day',

Matan Torah)

is emphasizing]

So from the outset the service should be

(not by nullifying one's own existence,

but rather on the contrary—)

"he acts on his own behalf",

it should be a human existence that becomes united

(from the perspective of his existence)

with Torah,

[as is also emphasized in the fact that at the Giving of the Torah

("this day•)

the Ten Commandments were specifically said in the singular⁴¹,

"I am the L‑rd your G‑d"⁴¹ — your strength

and your vitality — because initially the service must be "for one's own sake",

that each individual should become united⁴³ with Torah according to his soul's characteristics and manner of comprehension⁴⁴: one had five [parts] for Scripture — according to his vessels of comprehension⁴⁶,

A son of ten for Mishnah, etc.,

A son of forty for understanding, etc.]

You shall do only

(Negation of evil)

— there was no need, etc., for the creation of man.

And accordingly, we find,

That in the prophets, G-d—the beginning of the command—emphasizes man's faults,

And together with this — as we become united with,

I am the L‑rd your G‑d,

that becomes your strength and vitality.

Shavuos

And through this, the maker of the dwelling in the lower realms — becomes first of all a "dwelling for Him, blessed be He"

(through Torah,

which unites him with G‑dliness)

— he can thus also effect in the world,

So that the lower ones

(in their actual existence)

should become a dwelling for Him, blessed be He, to the ultimate perfection,

not through nullification of the world's existence,

but rather that the world's existence itself — becomes a dwelling for Him, blessed be He,

in ultimate unity,

so that no part or detail of "market" remains as "market",

And as is known, that in a dwelling, the grandeur is within it — in ultimate revelation⁴⁷,

Until — that a pleasant dwelling expands a person's mind*⁴

[If one takes from

(and becomes progressively descended)

From this that thus it is by the Supernal Man, so to speak]

That is,

That in the reality of the world itself,

in every single detail within it,

"All that exists from heaven and earth and everything between them" — is heard openly as "they exist only from the truth of His existence"⁵

(The concept of "I am the L-rd your G-d"⁵⁰)

And in the language of the verse⁵¹ — that "In the beginning G-d created the heavens and the earth."

And in another style: In the existence of the world itself it is brought out that "There is none besides Him"⁵¹

that "besides Him" is "there is none,"

But together with this

the Supernal One is an existence)

until higher — "there is none else"⁵⁴,

such that in the entire world there is openly revealed only the one point of "the truth of His existence",

which is a point that is higher

(and removed)

than any definition of space,

length, width and depth,

And together with this — it encompasses the entire reality,

For example, like the point of essence — the revelation of the Essence

(the truth of His existence)

in every aspect and matter — Yechida to unite⁵⁵.

And based on this, what is understood from the simple meaning of the phrase "How many Yosefs are there in the market?" — it implies,

that the air of Rav Yosef

(as it stands after the Giving of the Torah)

is found in the "market"

Because the quality of Rav Yosef from the aspect of "hai yoma" accomplishes the ultimate unity in "Yosef

(sees them)

There is in the market,

is the service and addition

("Yosef")

of making a dwelling in the lower realms — so that it should be at the ultimate unity.

And we must say the reason why the Giving of the Torah gave the power to bring about the unity of bonding of man's existence with G‑dliness.

(Dovid Torah)

And Dovid this — the unification of the world with G‑dliness — as known that at the Giving of the Torah there was the nullification of the decree that 'the upper ones do not descend below and the lower ones do not ascend above'*⁵ — because the Torah,

which is entirely one with the Holy One, blessed be He,

is higher than both the upper ones and the lower ones.⁵⁷

Sefer HaSichos - 5749

[And since 'the higher the highest, the lower it descends to the lowest'•⁵ — therefore the Giving of the Torah was specifically down on earth,

No,

market",

until in a manner that it is not in heaven,

m'l]

And based on this, we can say the reason why at the giving of the Torah it was specifically the giving of all the commandments,

and all the instructions of the Torah until the end of all generations

(everything that a veteran student will innovate in the future was given to Moses at Sinai⁵)

Including — in the service of.

Yoman* b'shuka",

Clarification of secular matters, etc.,

And was the annulment of the decree between the upper and lower realms — because the unification of, so to speak, G-dliness with the man and with the world, which is revealed through Torah,

Gives the air the power that in the service of

(fulfillment of the commandments and all your deeds for the sake of Heaven etc.)

making a dwelling in the lower realms in the market

("How many Yosefs are there in the market?")

One should unify, so to speak, the world with G‑dliness.

Higher

(from which the world was created)

because in order to separate between the higher and lower 1*ל a higher level than the essence of the emergence of the higher and lower,

And it can be said — that it is from the Name Havayah,

as hinted at in the 26

(in gematria Havayah)

Generations alternated in creation before the nullification of the decree at the time of the Giving of the Torah.

And the power in the Giving of the Torah to nullify the decree comes from a higher level — from the aspect of Elokim which is above the name Havayah — "And Elokim spoke all these words,"

up to the aspect of,

'Anochi',

Anochi Who I Am,

And from this is drawn also in the second [word].

'Havayah your Elokim' — that Havayah became Elokim,

Your strength and vitality

(singular form,

which indicates the bringing of man,

as is revealed in fetuses)

— connection and unification between Havayah and Elokim,

from which are derived —

(the connection between)

upper and lower [worlds].

The lesson from this in the service of man:

These days are remembered and done״* _,

This day"

(From the time of the giving of our Torah)

In every year, it repeats itself the.

Causes what has opened in Jews at the giving of the Torah the first time — their unification with Torah and

(Your beloved the —)

With the Above,

and the power to continue the unity of air in,

the market".

And moreover — each year comes into this to new,

until — actual new⁶.

And simply:,

"This day"

(from the Giving of the Torah)

gives the power to every Jew to become united

(united)

with the Above,

above all — through the study of Torah of the Holy One, blessed be He,

through which there is a wondrous unity,

and through this — also in all matters of man in his service during the day,

whether his matters of holiness,

fulfillment of the commandments and so on,

And even the mundane matters,

the service in the marketplace

(

Yosef in the marketplace")

— all your deeds for the sake of Heaven and in all your ways know Him — so that every single detail of his life,

even when he stands in a lowly state

(in the marketplace)

Should become a dwelling for Him, blessed be He,

So that in all parts of his life, one cannot separate him from Torah and the Above — because it is openly apparent that all matters are permeated with the single point — Yisrael and the Holy One, blessed be He, are all one,

And with all this, more powers are added from the side of the one who,

this day" comes after

Tag HaShavuos

The preparation and introduction of the service in the days before this — starting from all the days of Sefiras HaOmer,

Which are a preparation for this,

The fiftieth day,

And in particular — the preparation for Mattan Torah on Rosh Chodesh Sivan,

When,

they came to the Sinai desert and Israel encamped there opposite the mountain,

as one man with one heart ⁶²,

namely — the service of preceding Naaseh to Nishma on the fifth of Sivan³*,

But preparation for Mattan Torah and receiving the Torah,

And following this — in one continuum — the time of Mattan Toraseinu,

on the sixth day of Sivan,

and then

(in the Diaspora — the second day of Yom Tov of the exile)

also the day of the seventh of Sivan,

which was the first full day,

"And there was evening and there was morning, one day",

after the giving of the Torah

(However, on 3 Sivan, the previous night was still before Matan Torah,

before the nullification of the decree that the upper ones would not descend below, etc.)

And it can be said that the continuation of these three days indicates the order of the service,

level after level: on 5 Sivan — the precedence of ‘we will do’ over ‘we will hear’,

the aspect of nullification,

But preparation for Matan Torah and Kabbalas HaTorah: 3 Sivan — Matan Torah and Kabbalas HaTorah: and 7 Sivan — the service after Matan Torah,

when there is already a full day —.

"Yom Echad" — from the unity of the supernal and lower realms.

And specifically, this is present in the service of a Jew every day: as soon as one awakens from sleep, he says "Modeh Ani Lefanecha" etc.,

The concept of acknowledgment and self-nullification

(in the manner of the precedence of "naaseh" to "nishma")

Afterwards he says the blessings

(from the term 'hashbavot')

which are after this,

until he comes to Kriat Shema

(like the humility of the Giving of the Torah⁵*)

and afterwards — the Amidah prayer,

like a servant before his master**

(like the completeness of unity on the first day after the Giving of the Torah)

And similarly for the weekdays: first there is the service of behaving with derech eretz⁷*

[after the work of prayer in general

(in the manner of the preface of 'naaseh' to 'nishma')

and from the synagogue to the study hall

(Torah)

⁸*]

— the service in,

the marketplace",

All your deeds should be for the sake of Heaven and in all your ways know Him,

Yet before he makes from it a holy object

(But still remains a reality of reshus in,

shuka)

: And above this — are the physical things from his portion in the world which he makes into a holy object

(like the matter of Matan Torah,

when the decree was nullified)

Up to the level of Torah — which effects a wondrous union of the one who studies Torah with the Torah,

And then even higher — the perfection of unity with Torah that begins on the 7th of Sivan,

Until he brings it down also into the world

(So that it should be heard as 'There is none besides Him' and even higher —,

'There is none besides')

And in general — the service of,

'Make for Me a Sanctuary and I will dwell among them'⁸ which came after and in continuation of the Giving of the Torah.

Sefer HaSichos - 5749

From all this it is understood,

that now, standing in "this day"

(and after the introduction of the preceding days)

it comes upon every Jew to add,

and furthermore — to begin a new opening for the coming time,

and the entire attainment should be a "year of Torah" — in a manner elevated, elevated more than it has been until now.

And although one already has fixed times for Torah study — since each year a new "this day" of the time of the giving of our Torah arrives

(in addition to this, and on every day they should be new in your eyes)

— one must evaluate himself anew according to the present situation and circumstances,

and according to the new situation — add in all Torah study sessions,

more than according to his usual practice until now.

And especially since the Almighty has granted him new days and years,

with proper health,

and removes from him all confusions,

What can hinder the peace of soul and peace of body from coming together and succeeding properly in Torah study and fulfillment of the commandments — from His full, open, holy and broad hand⁸ — consequently,

One must utilize the time to increase in Torah study.

And through the resolutions themselves — as Hashem sees into the heart⁸ — the Almighty grants even more in His blessings of children, life, and ample sustenance,

in health of body and health of soul

[And one fulfills all the matters of 'and he shall surely heal'⁸ and the like through

learning about these matters in Torah,

in the manner of — the Laws of Character Traits of the Rambam,

and especially in the matters that are connected with the things that require rectification in him.”]

And simply: every Jew should from anew think into his sessions in Torah study — and take upon himself new resolutions to add in Torah study,

And in particular — Torah study with comprehension and attainment

(which is a main thing in the study of the Oral Torah)

through which there is a wondrous unification, etc.

both men and women

(regarding the obligations incumbent upon them: all positive commandments that are not time-bound and all negative commandments of the Torah and of the words of the Scribes⁸ etc.)

And also children — since the Almighty gave every Jew intelligence

[and especially the 'wise and understanding nation'⁸)

is capable of understanding and comprehension in Torah — each according to his intellect and comprehension.

And in particular: increase in quantity and quality in all Torah study sessions — both the fixed sessions,

and furthermore and primarily — to add new study sessions in Torah

[because in this a person derives pleasure and vitality,

More than in an "old example"⁸]

Both in the individual lessons of every Jew,

each one according to his measure / a river flows and is simple⁸,

and both in

Shevi'is

the general lessons,

that govern every soul,

Like the shiurim of Chitas

[Chumash, Tehillim, Tanya

(according to the ordinance of the Rebbe, my father-in-law, the Admor)

— The Rebbe had⁸ a special connection with the holiday of Shavuos,

which is especially connected with the three shepherds of Israel: Moshe Rabbeinu — the time of the giving of our Torah,

and David HaMelech and the Baal Shem Tov, whose yahrzeit is in this season: Chumash — connected with Moshe Rabbeinu,

who received the Torah at Sinai; Tehillim — the book of David, the sweet singer of Israel; Tanya — the Oral Torah of Chassidus"⁸,

Which explains in Chabad she'be'seichel the Torah of Chassidus of the Baal Shem Tov!•.

And with emphasis as mentioned — that the addition in learning shiurei Chitas should be

(In addition to an addition in the precision of keeping the study of these shiurim,

and with enthusiasm and vitality — air)

with an addition of understanding and comprehension,

that one should increase adding to the learning and understanding what one learns,

in Chabad she'be'seichel".

And following this — air addition in learning shiurei HaRambam every day

(Three chapters

for the day,

Chapter 1 for the day,

or in Sefer HaMitzvos)

And also with emphasis — that at least one halachah from this lesson should be learned in-depth, etc.

And how good that wherever possible — the addition should be in public Torah lessons,

as is known the virtue and wonder of Torah study in public."

From topic to topic — "one mitzvah leads to another" — according to the custom of so many years and in so many places, then during the continuation of the Three Festivals one makes a "Torah gathering" — it is worthwhile that one should do this

(In proximity to the time of the Giving of our Torah this)

In every possible place,

And with a multitude of people⁸.

And "great study that leads to action" — the new addition in Torah study,

Gives room for an addition in the fulfillment of the commandments with hiddur,

And also — in the service of "in all your ways know Him" and "all your deeds should be for the sake of Heaven",

The general work of making a dwelling place for Him, blessed be He, in the lower realms,

including and especially — an increase in the giving of charity,

which is connected with Torah in particular

("Charity is the entirety of the entire Torah")

as we spoke on the Eve of Shavuot,

all as preparation for the Time of the Giving of our Torah.

And all this — in a manner consistent with what was stated above — that from the unity of Torah one receives air, ability to reveal

Sefer HaSichos - 5749

To make the oneness of G-d in the entire world,

that in every single detail of the world, the honor of the Holy One, blessed be He, should be evident,

"the truth of His existence."

And according to the great principle in Torah of "Love your neighbor as yourself" — one must see that additional Jews should increase in all these matters — both in setting fixed times for Torah study,

both in the fulfillment of the mitzvos and the service of all one's deeds for the sake of Heaven and in all your ways know Him.

And one should add to all this — that the increase in all these matters — should also include an increase beyond the letter of the law.

According to the measure of piety.

And to note the relevance to today's Rambam lesson,

where he writes”

"And one who wishes to be stringent upon himself, this is praiseworthy":

One sees tangibly,

That someone who conducts himself according to the measure of piety is more stringent regarding worldly matters, and certainly regarding his own needs — his eating and drinking,

his livelihood matters,

And that in this one can sometimes be particular to conduct oneself only according to the law and not more than that.

Upon this comes the teaching "One who wishes to be stringent with himself is praiseworthy": The conduct according to the attribute of piety must be

(Not only regarding worldly matters around him,

But also and primarily "with himself" — regarding his own needs,

Regarding luxuries,

In his eating and drinking,

His livelihood,

Etc.

And regarding this — it is "praiseworthy",

Bis — praised in the eyes of the Holy One, blessed be He,

And therefore the Holy One, blessed be He, blesses him with even more blessings of children, life, and ample sustenance.

It is understood and simple,

That "and Hashem your G-d will bless you in all that you do" — but one must estimate how much is "in all",

And how much is due to his calculations,

Including — calculations to conduct oneself according to the ways of the world and the ways of nature,

Meaning that through this he will come to wealth.

One must know that on the contrary: when there is the "in all that you do" according to Shulchan Aruch,

And one does not mix in a calculation of the animal soul into the calculation of the intellectual soul — then one attains the perfection of "and G‑d will bless you,"

From His full, open, holy, and ample hand

[Including through the growth of the hairs of the thirteen tikkunei deDikna — one attains thirteen paths and channels to draw down wealth in physicality,

until more than what is ordinarily achievable — because the thirteen tikkunei deDikna correspond to the thirteen attributes of mercy which are above measurement and limitation)

And similarly in our matter: In the accounting of the soul regarding one’s own situation of setting fixed times for Torah study — one must take into account that "one who wishes to be stringent upon himself is praiseworthy,"

And through this, one will receive the blessing of the Holy One, blessed be He, in all of his matters.

And may it be His will that each one add in all these matters,

beginning on this very day,

and the day after tomorrow — Isru Chag,

"Yom Tavuach"

and in a manner of elevating in holiness,

Tag HaShmaos

and afterward — during the continuation of the days of completion of Shavuos,

until the twelfth of Sivan, inclusive⁸,

And continues to increase and light throughout all the days of the year,

And in the meantime, surely will come Moshiach Tzidkeinu,

Indeed, in this year,

the year 5749,

"You shall release, he will sweep away,

And consequently, the year after this — 5750 — will be "it shall be — a year of miracles,"

And especially the miracles of the true and complete redemption,

which "as in the days of your departure from the land of Egypt, I will show you wonders."

Wonders even approximately to the wonders in the land of Egypt",

And one will see openly the unification of Torah and Jews and the Most High — Yisrael, Torah, and the Holy One, blessed be He, are all one,

And one will see openly how the entire world becomes a dwelling place for Him, blessed be He,

In a manner that the earth will be filled with knowledge of the L-rd as the waters cover the sea⁸ — the revelation of,

The truth of His existence in all creations, from heaven and earth and everything in between,

And the glory of the Lord will be revealed, and all flesh will see together that the mouth of the Lord has spoken,

And He will no longer hide your Teacher, and your eyes will see your Teacher.”

And all this — immediately and forthwith.

Isaiah 11,

ibid. 40,

ibid. 30,

Sefer HaSichos - 5749

And one should add,

that the matter of completeness in connection and relation to the true and complete redemption is emphasized especially this year,

it being the fortieth year,

that the L-rd gave you a heart to know, eyes to see, and ears to hear¹,

in the manner that 'a person relies on the mind of his master'² — regarding our master, my father-in-law, the Rebbe, the leader of our generation,

and all the more so

(or similar)

regarding, as it were, the Holy One, blessed be He,

who is called 'your Teacher',

as it is written, 'And your Teacher will no longer be concealed, and your eyes will see your Teacher' — in the manner and similar to the fortieth year for the first time, in immediate proximity to the flight to the Land,

and similarly regarding the entry into the Land in the true and complete redemption⁴.

And more specifically — in explanation of the concept of 'G‑d gave you a heart to know, eyes to see, and ears to hear':

'G‑d gave you' — emphasizing that the giving is in a manner of 'one who gives gives with a generous eye'⁵,

And emphasized also in the general concept of 'the Giving of the Torah',

that the entire Torah was given specifically below,

that is,

not only like lighting one candle from another,

that even afterward the main thing is the first candle,

but moreover — that the Torah was given specifically below in a manner that 'it is not in heaven'⁴,

And so too regarding "A new Torah from Me will go forth"

— which will be revealed in the true and complete redemption through our righteous Moshiach to souls in bodies in this physical world specifically.

And after the general announcement that "Hashem has given you",

that the giving is in a manner that all matters are drawn down at once,

as one reality — it continues to explain the details of the matters as they are drawn down and come to the recipient,

and in particular² "a heart to know and",

which include all aspects of divine service:

"A heart to know" — indicates the connection and drawing down of the brains (mochin)

("Lada'at")

Midot

("Lev")

i.e.,

that the understanding and comprehension in the brain penetrates and extends and acts upon the heart without interruption in between,

G‑d forbid,

for,

Although there is the humble one of the narrow throat•,

This is only in a manner that brings the desired benefit—that the revelation of the mochin is contracted in a way that can become vitality for the middos,

As each and every midah is in its own right,

Love in its own right and fear in its own right,

And likewise in all seven middos—the seven branches of the Menorah that are discussed in the parshah of Beha'aloscha*, which is read after and in continuation of parshas Nasso.

And we must add in more detail—that 'a heart to know' also applies to the service of the mochin themselves,

For daas

("to know")

He expands the Daat

(which includes all the minds)

and "heart

(to know)

" stands for