English translation — ליל י״ב סיון

on Binah,

Bina to the heart¹⁰.

And what is said.

G-d gave you a heart to know” — refers to the aspect through which the connection and union of Bina and Daat are made.

(

heart to know”)

— in the aspect of the Keter which is above Chabad,

until the essential point of the mixture of the work of the intellect.

And from this it extends also in the aspect of the emotions —,

Heart literally,

And as mentioned,

Without interruption in the meantime etc.

And what,

"Heart to know" is drawn into "eyes to see and ears to hear",

From which branch all the actions and deeds of man,

Since,

Every action and deed comes as a result of seeing or hearing,

As we see tangibly that there are actions that a person performs as a result of seeing a particular thing,

even if he does not understand the matter intellectually"

[For example,

when he goes out and sees

the world and its fullness" he immediately grasps

(even a small child)

that,

everything came into being by His word",

And this sight produces in him a sense of awe and self-nullification, as it were]

and there are actions that a person performs as a result of hearing something specific.

And this can be connected to the concept of the Giving of the Torah —,

"And all the people saw the sounds"

"seeing that which is heard"

and likewise, on the other hand,

They hear the visible"⁴,

And as explained elsewhere" the reason that they needed such a great miracle

(Even though,

the Holy One, blessed be He, does not perform a miracle for no reason"")

That during thousands of years before and after, the norm is that seeing and hearing are two separate matters, each independently,

And each one of them performs its function completely,

And yet at Matan Torah it was in the manner of "the greatest miracle that

they saw that which is heard and heard that which is seen,"

both the sight and the hearing,

and they — and especially — the virtue of the union of both together also.

Sefer HaSichos - 5749

At the conclusion and sealing of the portion of Nasso

(After the sum-total and the offerings of the princes for the dedication of the altar)

It is explained the manner of G‑d's speaking to Moses — "And when Moses¹ came into the Tent of Meeting to speak with Him, he heard the voice speaking to him from above the ark-cover that was upon the Ark of Testimony, from between the two cherubim, and He spoke to him."

And Rashi explains: "And when Moses,

Two verses that contradict each other; a third came and decided between them.

One verse says² 'And G‑d spoke to him from the Tent of Meeting,'

And it was outside the curtain,

And another verse says³ 'And I will speak with you from above the ark-cover,'

This one came and decided between them,

Moshe came to the Tent of Meeting and there he heard the voice that came from above the ark cover from between the two cherubim,

the voice comes out from the heavens to between the two cherubim and from there goes out to the Tent of Meeting."

And one must understand:

What is the connection and relevance of the manner of G-d's speaking to Moshe,

"And when Moshe came to the Tent of Meeting to speak with Him, etc.",

to the conclusion of Parshat Nasso regarding the dedication of the altar by the offerings of the princes,

that after he explains all the details of the matters of the dedication of the altar,

"And it was⁴ on the day that Moses finished setting up the Tabernacle⁵ etc. and the princes of Israel offered etc. and they brought the

their offering before the L-rd etc.,"

"And the princes brought the dedication of the altar on the day it was anointed etc."⁴,

and it goes into detail about the offerings of each and every prince,

"One prince per day etc."⁷,

and they sent out of the camp etc.,"

This parsha was said on the day the Mishkan was erected,

And following this came also the parsha 'And it was on the day that Moses finished setting up the Mishkan.'

And in more detail — as Rashi continues that 'eight parshas•• were said on that day,'

as it is stated in Masechet Gittin in the chapter of damages

(ם,

םע'אx among them are several parshas in the book of Leviticus•••,

and accordingly, one could say,

that the order of the parshas is — that after the account of the erection of the Mishkan

[In general — at the end of P'kudei,

And particularly — in this Parsha and Shemini,

in which all the details of the matters of the seven days of inauguration and the eighth day of inauguration were explained,

Rosh Chodesh Nissan]

the sections that were said on that day were written

(the 8th of Nissan)

And then the verse continues with the story of the events that began on this day and continued for days,

That is—the offerings of the princes for the inauguration of the Tabernacle,

from Rosh Chodesh Nissan until the twelfth of it

(see the lengthy Ramban*1 in footnote 13)