English translation — ש״פ נשא, י״ד סיון ויום א׳ ט״ו סיון

In the order of all the offerings of the princes,

"This is the inauguration of the altar, etc."—continues and ends and concludes with a matter that has no connection or relevance

(Apparently)

For the offerings of the princes —.

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

The manner of G‑d's speaking to Moses from the Tent of Meeting?!

And moreover, primarily: the place where it should have explained the manner of G‑d's speaking to Moses from the Tent of Meeting

("And when Moses came into the Tent of Meeting to speak with Him, etc.")

He,

For the first time that mention is made of the speech of the Holy One, blessed be He, to Moses from the Tent of Meeting — at the beginning of the book of Leviticus¹,

"And He called to Moses, and the Lord spoke to him from the Tent of Meeting•",

The beginning of the speech from the Tent

And it will be understood with the introduction of the explanation in the general concept of two verses that contradict each other until the third verse comes and decides between them

(from the principles by which the Torah is expounded⁴)

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Sefer HaSichos - 5749

At first glance it is not understood: why was the matter written in the Torah in such a way that first there are two verses that contradict each other,

"contradiction" according to Toras Emes¹⁵,

And afterwards a third verse is added that decides between them — but could the Torah have initially written the conclusion of the matter that is in the third verse?!

And the explanation of this — simply — in a way that is self-understood to a five-year-old studying Chumash:

The order of study is that each verse is studied by itself,

which,

Every verse by itself includes a multitude of topics,

"the world and its fullness",

therefore,

we must examine and be precise about every detail of the topics of this verse, without mixing in topics that were said in another verse,

until we know all the topics in this verse to their full and clear extent,

and likewise in the verse that follows,

and so on; and afterward we come to a more elevated level in the manner of study — especially in terms of the obligation to study the entire Torah¹ — we find a general point in two verses,

and in many verses,

to the entire Torah as a whole,

which is "one Torah,"

"All of Torah is one matter"".

And so too in our case — in the verse "And when Moses came into the Tent of Meeting to speak with Him etc.,"

the third verse that decides between the two verses,

the verse "And I will speak with you from above the ark-cover,"

and the verse "And the L-rd spoke to him from the Tent of Meeting":

The first verse,

"And I will speak with you from above the ark cover from between the two cherubim that are upon the Ark of Testimony" — emphasizes the extraordinary greatness of the level of speech,

whose place is in the Holy of Holies,

Shabbos Parshas Naso,

14 Sivan, Motzei Shabbos 1, 15 Tammuz

and 51

the most holy place in the Mishkan

(and the Temple)

which,

even on Yom Kippur,

the holiest time of the year,

• once a year*'²,

when all Jews are like ministering angels²²,

no Jew is allowed to enter there,

and even the Kohen Gadol,

the most holy among Israel

(For during the entire year, the greatness of its sanctity increases,

"and Aaron was separated to sanctify him as holy of holies"*²³,

and all the more so on Yom Kippur)

he does not enter there except for the service of that day alone; and in the Holy of Holies itself — the place of speech in the place that is the cause of the holiness of the Holy of Holies — "above the cover, between the two cherubim that are upon the Ark of the Testimony"²⁴.

That is to say,

in this verse, the superiority and distinctiveness of the Torah — the speech of the Holy One, blessed be He — is emphasized, as it is in the ultimate elevation,

In the Holy of Holies,

"Upon the Ark-cover between the two cherubim,"

above the world

(the entire order of the chain of descent)

as explained in Torah Or“ in the well-known discourse of מ״כי״ק אדמו״ר נ״ע" on the matter of the cherubim,

that“one cherub from the one edge is the edge of Ohr Ein Sof that is in Ze'ir Anpin

(the end of the worlds of the Ein Sof“)

And one cherub from one end is the source of BYA.

They become one piece from the Kaporet, which is the aspect of Keter for both of them, etc.,

And even the cherubim "elevate also the Kaporet and the Tablets to Atzilus, etc."

Accordingly, one must explain the intention of Rashi in his commentary on the verse "And when Moses entered",

"Two verses and a cherub — because at first glance,

This verse by itself is understood simply without difficulty,

And the ruling derived from this verse regarding the contradiction of the two preceding verses,

its place when the question of the contradiction arises

See Seifer Hamitzvos there, Perek 1 <

Eitz

2ו5

Sefer HaSichos - 5749

the Scriptures,

And Rashi already explained this in the first verse in Parshas Terumah,

And why must he elaborate and repeat also in our parshah?!

And it may be said,

that Rashi's intention is to emphasize the superiority of the third verse

(that based on this, one can also understand the order of 'two verses that contradict each other, etc., a third comes and decides between them')

²⁹ — for in this specific order, both extremes are emphasized in their completeness and in their strength together,

"Moses came to the Tent of Meeting,

And there he hears the voice coming from the heavens,

from above the ark cover between the two cherubim,

the voice goes out from the heavens to between the two cherubim,

and from there it goes out to the Tent of Meeting*.

And Rashi adds to explain and emphasize even more the connection of the two ends in the third verse — not only in the general idea of "And when Moses came to the Tent of Meeting etc. and he heard the voice etc. from above the ark cover etc. from between the two cherubim,"

but also in the other details of the verse,

"And he heard the voice speaking to him etc. and He spoke to him,"

both regarding the speech,

And this regarding the voice:

Regarding speech — ״speaks.

The honor of the One above to say so,

speaks, as it were, to Himself,

Moses hears from Himself"

That in this is emphasized the virtue of speech — the speech of the Holy One, blessed be He, between Himself and Himself,

before it is contracted

(And that Moses' hearing is in the manner of “he hears

Parshas Nasso,

14 Sivan, v’yom alef, 16 Sivan

And one must connect the order in which the manner of G-d's speech to Moses is written in the Torah — two verses that contradict each other and the resolution between them by the third verse — with the general concept of the Giving of the Torah:

One of the main themes in the Torah — its connection to the number three,

as our sages said: “A threefold Torah to a threefold people in the third month”³⁴.

And among the reasons for this³⁵ — that the number three indicates the connection of two matters,

Because,

The number one is a manner that initially there is only one,

The number two indicates a state of each one individually,

And the number three indicates the connection and union of the two matters that were initially in a state of division.

And its example in the Giving of the Torah — the connection and union of the upper and lower realms,

That 'the upper ones descended below and the lower ones ascended above'*³⁴.

And more particularly — that in the Giving of the Torah itself, the two extremes of upper and lower are emphasized: upper — "From the heavens I spoke with you"³⁷,

from the descent to)

lower ones,

"And the L-rd descended upon Mount Sinai"³ that is "lowest of all mountains"³⁹,

and the joining of both together

(through the third verse that decides between them)

— "From the heavens He made you hear His voice etc. and upon the earth He showed you His great fire"⁴⁰,

"His glory in the heavens and His fire and might upon the earth"⁴,

"teaching that He inclined

Based on this, we can also explain the continuation of the verses at the end of our parshah — that after all the details of the offerings of the princes for the dedication

Sefer HaSichos — 5749

the altar,

it continues and concludes: "And when Moses came into the Tent of Meeting to speak with Him, etc.,"

that is,

that the place of the verse that decides and explains that God's speech to Moses was in a manner that unites the two extremes

(that are in two verses)

the aforementioned,

He,

after the sacrifices of the princes for the dedication of the altar,

the completeness even below:

The dedication of the altar through the sacrifices of the princes brought about completeness in all matters of the Mishkan,

for,

sacrifices are the essence of the Mishkan⁴⁵

("A house for G‑d prepared to bring offerings in it")

And therefore,

Through the offerings, the "Chinud" is made in all matters of the Mishkan,

including also in the matter of 'And I will meet with you there and I will speak with you'⁵,

the main essence of the Mishkan

[as the Ramban wrote in explaining the reason for the precedence of the command to make the Ark and the Cover over the other vessels of the Mishkan,

that 'the main desire in the Mishkan is the place of rest of the Shechinah, which is the Ark,'

as it says 'And I will meet with you there and I will speak with you from above the cover etc.'"

And consequently,

There is a need for "education" of the Tabernacle also in regard to the matter of "and I will meet with you there and speak with you,"

But,

That even the education in this matter is done through the offering of sacrifices⁴⁸.

And more specifically:

In the command regarding the making of the Tabernacle it is stated⁴ "And they shall make Me a sanctuary and I will dwell in their midst,"

And the explanation

that 'Shin9 Nasa,

14 Sivan, blemish 1, 15 Sivan

5 and 5

that the verse considers them as if all of them offered on the first day"⁵³,

but only after the prince of the twelfth actually offered his offering,

and until after the conclusion of the actual total sum of the offerings of the princes⁵⁴,

"This was the dedication of the altar after it was anointed"⁵⁵ — then the manner of G-d's speaking to Moses was revealed and explained in the Torah in utmost perfection — "And when Moses came into the Tent of Meeting to speak with Him, he heard the voice etc. from above the ark cover etc."⁵⁶.

And it will be even sweeter — that also in the offerings of the princes for the dedication of the altar

(through whom the Mishkan was made in utmost perfection)

There is an example of the connection of the two aforementioned extremes in the manner of G-d's speech to Moses in the Mishkan:

The offerings of the Nesi'im did not come by G-d's command,

but rather,

that the Nesi'im themselves "volunteered

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Shabbat Parshat Naso,

*"ד סיזן ויזם א׳ ט״ז סיזן

7ו5

You are elevated even more on the fifteenth of Sivan in everything related to matters of Matan Torah,

Urian Teli-Tai.

in the third month".

And the explanation of the matter:

Although the connection between the upper and lower realms was made at the giving of the Torah,

and its counterpart in "the time of the giving of our Torah" each and every year, when,

these days are remembered and fulfilled"⁷² — behold,

at the time of the giving of the Torah, the action of connecting the upper and lower realms is emphasized from the aspect of the advantage of the time

(as it was created by the Holy One, blessed be He")

And in the language of our Sages, of blessed memory*⁷³,

this day that causes"

and not

(so much)

very much the action of man,

And the main innovation of the connection between the upper and lower realms is from and through the action of man,

He,

after the time of Mattan Torah,

that even after the time of Mattan Torah, he adds diligence and dedication in Torah study,

and innovates in Torah through it,

through which the connection of the extremes at the time of Mattan Torah is emphasized more,

that the lower, as it is in a state of lowliness, becomes connected with the upper.

And it can be said,

that this matter is also hinted at in the portion of Nasso which is read

(In most years)

On the Shabbos following the time of Matan Torah:

Nasa es Rosh” — indicates a movement of elevation and exaltation even in it,

Rosh",

That is,

In addition to the fact that,

Rosh” metzi’us is above all other parts of the body⁷⁵,

Should say

Accordingly, we can also explain the connection and relationship between the beginning of the portion — "Nasso et

man's existence —,

you are called 'adam'—,

a wise and perplexed nation

(And only for the sake of the matter of choice was this done also among the nations of the world — see Sefer HaMamarim 5656 p. 319 in the glosses)

8 and 5

Sefer HaSichos - 5749

Rosh,

To conclude the portion of Hashem —.

And when Moses came to the Tent of Meeting to speak with Him, etc.:

And as an introduction — that in the service of each and every one of Israel there should be and they will err not only the matter of D.

Lift the head",

But also the matter of "When Moses came into the Tent of Meeting to speak with Him, etc."

As explained in Likkutei Torah at the beginning of the parshah, "There is the aspect of the Mishkan in particular in each and every one,

and all the details of the mat- ters in it,

all is present in the soul of man,

for it is written, "Make Me a Sanctuary and I will dwell among them,"

and our Sages said: "In it" is not stated, but "among them,"

because each and every Jew needs to make a form of a Sanctuary in his soul.

And he continues to explain the details of the matters of the Sanctuary and its vessels in the service of man,

And from this it is also understood regarding all the details of the matters in our parshah about the inauguration of the Mishkan,

“And it was on the day that Moses finished setting up the Tabernacle etc.” — that there are also in the service of man,

And until the conclusion and seal of the parshah —.

And when Moses came into the Tent of Meeting to speak with Him, he heard the voice etc. from above the ark-cover from between the two cherubim,

that this matter also exists in the service of each and every Jew — through this that he reveals the aspect of the Tent of Meeting,

the ark-cover and cherubim etc. that are within his heart¹.

And particularly according to the well-known [saying] that “every single soul of the house of Israel has within it an aspect of Moshe Rabbeinu,”

And it also relates to actual service,

as it is written, "And now, Israel, what does G‑d your L‑rd ask of you? Only to fear G‑d your L‑rd,"

that fear is.

a small matter" in the eyes of each and every Jew,

Parshas Naso,

14 Sivan, and 1 [day] of 16 Sivan,

9 and 5

after the time of the Giving of the Torah,

when the main emphasis is on the action of man as he is

(not in absolute nullification,

but)

in the strength of the reality of holiness,

"raise the head",

then the connection of the upper and lower is revealed in its truth,

that the lower man,

as he is in the standing and state of a lower one connects with the Holy One, blessed be He,

Through the study of Torah.

And this is also the content of "And when Moses came into the Tent of Meeting, etc." in the service of every Jewish person — that the study of Torah is in the manner of "And when Moses came, etc. and he heard the voice speaking to him from above the Ark-cover, from between the two cherubs"²,

"The voice that spoke with him at Sinai" — a voice that all the children of Israel of all generations heard"

(that they were all present at Mount Sinai")

"Only that they could not bear,

as our Sages said: at each utterance their soul departed.

Therefore, he immediately told them to make a Mishkan for Him, and in it the Holy of Holies.

And since the destruction of the Beis HaMikdash, the Holy One, blessed be He, has no dwelling place and abode in His world.

But rather four cubits of halachah, which is His will, blessed be He, and His wisdom, clothed in the halachos arranged before us as in⁷⁶*⁹⁵.

The lesson from all the above regarding action:

When we come from the time of Mattan Torah,

The days of completion,

The Shabbat following the time of the Giving of the Torah,

until the fifteenth of Sivan

Sefer HaSichos - 5749

Our generation's Nasi in the year 5750²"',

through which there will be added with greater vigor and strength in the overall work of spreading Torah and Judaism,

including and especially the spreading of the wellsprings outward,

also in the lower hemisphere — on this day the command and instruction are emphasized,

Together with the delegation of power to each and every one of Israel,

to add with greater vigor and greater strength in all matters of the work of spreading Torah and Judaism and spreading the wellsprings outward,

and with extra emphasis in this year — the fortieth year³,

that "Hashem gave you a heart to know, eyes to see, and ears to hear"*.

And in the language of the verse in Parshat Beha'alotecha³

(the daily Chumash lesson of the 15th of Sivan)

Speak to Aaron"" etc. 'When you light the lamps⁷, toward the face of the menorah shall the seven lamps shine'.

the candles"""',

to light the candles of the Menorah,

the entirety of N'shei""y,

"The lamp of G-d is the soul of man""",

that they will illuminate with "a mitzvah is a lamp and Torah is light""',

and in the manner of "when you light the lamps",

"that the flame should rise on its own"³",

that is,

The act of lighting is such that afterwards there is no longer any need for the action of the influence,

since the recipient becomes of the nature of "arises by itself,"

to the point that he himself becomes "a candle to illuminate"³

that lights more and more candles*

all the souls of Israel,

until it becomes apparent in actuality and openly that "all of the golden menorah"³ "from its base to its flower it is hammered out"⁶.

And may it be His will — and this is the main point — that our actions and our service as above will hasten and speed even more the true and complete redemption through our righteous Moshiach,

the third redemption,

That it be immediately and at once,

when the moon is full

for the sake of the redemption)

Also the 15th of Sivan is a day of redemption

(See also TaSh-Ma — Likutei vol. 3 p. 188 note 41)

And along the lines of what we find regarding the Egyptian bondage,

that after the bondage.

In clay and bricks• literally for the first time,

This is done in the subsequent exiles•! by means of the Torah,

The 'clay' is [the acronym] ק*ו (108) and the 'bricks' are the whitening of the brick

(see Torah Or, beginning of Parshat Shemot)

Shas Nasa,

14 Sivan and initiated first 15 Sivan

the third month" in its completeness,

And through her will be the completeness of "the third light" — "A new Torah will emerge from Me"⁷",

in our holy land,

in Jerusalem, the holy city,

and in the Third Holy Temple — "And when Moses came into the Tent of Meeting etc. and heard the voice etc. from above the ark cover between the two cherubim etc.,"

And we see

also the lighting of the menorah by Aaron the High Priest,

for,

"Moses and Aaron with them"⁸׳⁸,

And in the manner of "pointing with his finger and saying 'this'" yyy,

And immediately, literally.

d11)

Yishzani' Na,

Leviticus chapter 3,

118> See Yoma 5,

Tosafot s.v. 'Echad'—Pesachim 114,

side b.

See and second at its end.

Simchat Sefak*.

Rashi in Beshalach 15,

The Rebbe's Sichos - 5749

After the Torah concludes regarding the events that occurred on Rosh Chodesh Nissan

(in the second year)

the day of the establishment of the Mishkan — at the end of Parshas Pekudei,

and the portions of Sefer Vayikra,

And then at the beginning of the book of Bamidbar¹,

in Parshat Nasso,

and continuing from this² — at the beginning of our parshah,

Parshat Behaalotecha³

[And then — about the service of the Levites⁴,

and Parshat Pesach Sheni⁵]

— the Torah begins to speak* about the order of the journeys of the Jews in the desert and the events that occurred then

[And in the language of the

Besides.

The parshah at the beginning of the book

(ש)

It was not said until Iyar.

That there is no earlier or later in the Torah•

(Rashi on our parshah 9,

It will be understood by prefacing the explanation in this matter of "When you raise the lamps",

which gives out the content