English translation — ש״פ בהעלותך, כ״א סיזן

of the entirety of man's service to serve his Creator,

as understood also from that which the Torah distinguishes here specifically the portion of the Menorah from the other services in the Tabernacle — because the lighting of the Menorah is a primary and general part in the service in the Tabernacle,

which represents the entirety of the service of a Jew,

"And they shall make Me a sanctuary and I will dwell in their midst* — within each and every Jew"¹

[Until Rashi explains on the verse,

then "greatness of theirs" — that is

then the kindling of the Menorah

("shalad")

is "greater" than the service of the dedication of the Altar through the offerings of the princes,

which is also a matter of primary and general importance in the Sanctuary.]

And until that point, "When you kindle the lamps" is a fundamental and general matter,

so the service in this is eternally existing also in physicality in every time and every place — as the Ramban explains,

that "Sacrifices are practiced only as long as the Beis HaMikdash stands,

but the lamps are never discontinued,"

even after the destruction of the Beis HaMikdash,

as we see from "the Chanukah lights, etc., which are practiced even after the destruction in our exile."

That is,

Thus, although all matters of the Torah are eternal and give eternal instructions for all generations — this is revealed in the service of lighting the candles,

which endures

physically in every time — even in the time of exile,

and in every place — also outside the Beis HaMikdash and in the diaspora! Simply, the matter of the Chanukah lights,

whose place is 'at the entrance of his house from the outside'²]

and through every Jew

(not only a Kohen)

which kindles the lights

(Chanukah)

From this it is understood,

that the concept of "when you kindle the lights" is the most essential and all-encompassing service in every time, in every place, and in every circumstance.

And the explanation is:

"When you kindle the lights" is the purpose and intent in the service of every Jew of "Make for Me a sanctuary and I will dwell in them": Every Jew has a soul which is a G‑dly light,

"A stranger, wicked, soul of man"³.

A Jew needs to ignite her with the light of "a candle of mitzvah and Torah light",

and through this she should shine with her true light,

which illuminates itself,

his entire existence

(his body and all the powers of the soul)

and his portion in the world — his mundane matters,

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

And also illuminates the people of Edom,

until — illuminating the world of the Holy One, blessed be He

(which is a positive commandment

Sefer HaSichos - 5749

from the language of concealment and hiding)

— from it light goes out to the entire world⁴ — with,

"a candle is a mitzvah and Torah is light",

And such a light that connects — tzara (from the language of togetherness and connection"² as it were — the physical world with the Above,

Thus the entire world becomes — in the well-known phrase — a dwelling place for the Blessed One in the lower realms²¹.

And the power for this — is through Aaron the High Priest,

who lights the Menorah,

and so the level of Aaron the High Priest in every Jew —,

a kingdom of priests²² — to ignite the,

lamp of G‑d" should shine with,

a lamp of mitzvah and a light of Torah".

Both with regard to one's own,

The candle of G‑d,

to be a shining light alone,

and also regarding this,

the candle of G‑d" in other Jews — to kindle

(or add love to)

every,

the candle of G‑d is the soul of man" with which one comes into contact,

until all Jews,

which are divided into seven types

(in the service of Z'd)

corresponding to the seven branches of the Menorah

(there is one who serves from love drawn like water,

and one from love like sparks of fire, etc.)

²³ — one should be,

"against the face of the Menorah the seven lamps shall give light"

every Jew should shine with his own special light,

And also, as from all of them together becomes one "menorah of pure gold"²⁴.

And just as the general matter of,

"When you raise the lamps" brings out the general purpose of man's service to serve his Creator,

So are brought out in the details of this commandment main points in the service:

Both regarding this,

"The one who lights the lamp" — "Speak to Aharon and say to him: When you raise, etc.,"

That he must be in the example of Aharon the Kohen,

The man of kindness — he should do the service in pleasant ways and in ways of peace,

And in the language of the Mishnah²³ —,

"Be of the disciples of Aaron, loving peace and pursuing peace, loving the creatures and bringing them closer to Torah": One must love every Jew,

Even one whose only virtue is that he is,

creatures of the world"*²

(a creation of the Supreme One)

and bring him closer to Torah — he should shine with,

A commandment is a lamp and Torah is light"! Additionally,

That by him it should shine and appear openly as he is a,

creation" of the Holy One, blessed be He,

the,

Artisan who made me"²²]

Both regarding the,

lamps" — that every Jew is one of the "seven lamps",

Because he has his,

The soul of man is the candle of G-d,

and consequently it is understandable that since one tells him "When you raise up the lamps"

(plural language)

— he has the power to "kindle" the "ner zad" in every Jew,

It is known that every person has the ability to influence others,

even on all people,

and certainly from the aspect of the Aaron within him,

which gives him the power that the influence should be in a manner of "Beha'alosecha es haNeiros",

Woe■

Shabbos Parshas Beha'alosecha,

B"A Sivan

[Even when he thinks that he can only influence a small number of people,

if

(In addition to the fact that a mortal can make a mistake in his own calculation,

is even if his calculation is correct)

— by the very nature of the matter that he occupies himself with influence and education and the like,

this gives him knowledge and experience so that he can then be capable of influencing other people.

So too, conversely: In every person, one can always arrive at the love of the "candle of G‑d,"

both in a great one among the great,

and in a small one among the small

[as we see the order in education,

even in the order of the world,

So one begins to educate a child immediately as he is born,

Even before he has any understanding — one shows him gestures with hands and the like,

and one teaches him to imitate it, etc.]

And furthermore, the main point — the Torah indicates about the manner of lighting,

as Rashi explains that the term 'beha'alosecha' must be in a manner 'that one must light until the flame rises on its own':

The completeness and truth of the service is when the 'candle• is lit in such a way that the light reaches on its own,

the flame goes up 'on its own',

So that the service of the created being should be by his own power•² — and then not need to come to a "second" who would ignite him.

Both regarding his own service: That which the soul of a Jew becomes kind-

led with "A mitzvah is a lamp and the Torah is light",

must be in a manner — that it does not remain as an addition upon his physical body and his powers,

Rather, it pervades his entire existence,

so that it becomes part of his nature and habit,

So he from himself — "by himself" — becomes a learner of Torah and fulfiller of mitzvos,

in the manner of "from my soul I slay""

And also regarding the service with others: the true and complete influence on another to ignite his "candle of G‑d" so that it shines with "the candle is a mitzvah and the Torah is light" is specifically when that one becomes a "flame rising on its own" — that is, when the influencer

("kindler")

departs from him,

he remains

(his existence,

including the body)

Illuminate from themselves.

One could mean here,

That it is enough that we removed him from the level of "בריות בעלמא" and brought him close to Torah.

Teaches him the Parsha,

That with this he did not fulfill his obligation of "בהעלותך את הנרות": When does he fulfill it completely? Specifically when he does not step back from the recipient until he sees that he has sufficient knowledge in Judaism and in תומ״צ that the flame of fire of "נר מצוה ותורה אור" is,

"עולה מאלי",

such that even when he is in a place far from him,

at the ends of the earth,

He shines from himself alone with "a candle is a mitzvah and the Torah is light."

See Sefer HaSichos Behaalotecha and D'.

Sefer HaSichos - 5749

As one sees in the order of education? And not only among Jews but also among non-Jews³ — that the purpose and perfection of education of a child is,

To guide him in upright character traits and conduct so that it becomes his regular and natural behavior

(Until then

Also¹⁵ "When he is old he will not depart from it")

in a way that he can stand on his "own feet",

oleh maley,

and not need to come to his parents and educators,

but can himself accomplish with his own powers,

create his own livelihood,

establish his own home and family etc.

Thus,

So that the educated becomes a,

a lamp to illuminate,

which has the power to light other lamps,

and lamp from lamp,

in an unceasing continuation.

And to add in the exact language "rises on its own"

("Behaalotecha — because the flame rises, it is written in their kindling with the language of rising, etc.")

— Although simply, it is because the nature of fire is to ascend upward,

But nevertheless, every detail in the Torah is precise,

One must say that there is also a lesson in this:

Even after he illuminates with "A mitzvah is a lamp,

and Torah is light" in a manner of "from above"

(by itself)

he should not remain standing on that level,

But he must constantly ascend higher and higher,

They go from strength to strength.

And

Parshas Beha'aloscha,

21 Sivan,

This itself

(the "Oleh")

must also be "Malei" — from himself,

From his nature and habit

(And not only from the influence of the lighter)

[And to add,

According to the second interpretation in Rashi

("A step was before the menorah upon which the kohen stands and trims")

Then the avodah of "Beha'aloscha es haNeiros" requires

(until it is in a manner that "the flame ascends on its own")

becomes an aliyah

("When you raise")

also in the mashpia³⁵ and he is the beginner — rises in level]

The general avodah of "When you raise the lamps" — the totality of man's avodah — divides into two parts: a)

The service of lighting • "The lamp of G‑d is the soul of man" generation "a commandment is a lamp and the Torah is light" — the service in matters of holiness,

the study of Torah and fulfillment of the commandments,

And generally — this is the service as the extension and the sanctuary within each and every one.

The service of illuminating the world — from it emerges light

(to illuminate)

the entire world,

aside from the personal Mishkan and Sanctuary,

And in general — the service of refining the body and the animal soul,

and the refinement of the world,

matters of the mundane — all your deeds

(your deeds)

shall be for the sake of Heaven and in all your ways

(your ways)

know Him.

Specifically — ascent after ascent,

from strength to strength

to the level of

fear of G-d from the letter Yud

Nechi Yiz that melts

the anguish of the soul

which is only contemplation and its limit

(merely a sign)

to His essence, may He be blessed?

And one could say,

that this ascent is not only from the lower ascent of the soul,

from above,

but because of the connection of the soul with His essence, may He be blessed,

and therefore its ascent is higher and higher,

and is not measured according to the nature of its ascent.

And the novelty is — that this ascent itself

(which is above her lock)

It is done.

Mali,

her lock.

And see below at the end of the section.

And the order of the service is first "Adorn yourself"³⁴ — to ignite the "G-dly spark" of a Jew through "A mitzvah is a lamp and Torah is light",

And that this is the main service of making for Him, blessed be He, a dwelling place in the lower realms,

as explained in many places³ that this is primarily

(And to all, the head)

— the dwelling

(Tabernacle and Temple)

in a Jew who finds himself in this lower world, than which there is no lower beneath it; then,

and through this,

comes the service of making for Him, blessed be He, a dwelling place in the lower realms,

in the world.

And it can be said,

So this is the order and continuation of the two topics in our parshah — "Behaalotecha et HaNerot" in the Mishkan,

and then in continuation of this — the order of the journeys in the desert•³,

When "the cloud would ascend from above the Tent,"

then they would journey•

(And they had,

packed up" and carried the Mishkan and the vessels of the Mishkan)

First comes the service of "They shall make for Me a Sanctuary and I will dwell among them" through "a mitzvah is a lamp and Torah is light" — "Behaalotecha et HaNerot"

(with all the aforementioned details)

Afterwards and in continuation of this comes the service,

That also at the time of "the cloud rising from the Tent,"

And Jews go on the road,

"Your ways"

(which is, to my understanding, not a service in holiness,

only and merely as a means in order to arrive in Eretz Yisrael)

In this

Sefer HaSichos - 5749

Sinai Desert — should also there be light emanating to the entire world,

So that one should see that even the journeys on the way are "al pi Hashem" — "al pi Hashem they traveled, al pi Hashem they camped,"

Until they saw with fleshly eyes in the cloud of Hashem that led them.

And one can say further: Since the purpose of the service of "Beha'alotecha et ha'nerot" is "that the flame rises on its own,"

That it should permeate the essence of man — it is understandable that the completeness in this and the true aspect of this

(Since then it is not an additional matter upon it,

but "Maleah")

It is when it also passes through the domain of reshut of the person

(Not only when he does the avodah of "Ner Mitzvah V'Torah Ohr" in the Mishkan,

Beis HaKnesses and Beis HaMidrash)

— that also this is "al pi Hashem",

d,

h,

So also in "Your ways"

(ways of permission)

of the person,

he goes from himself,

"Mali"

(not where and how it turns out for him,

but)

— "according to G-d",

Where the Almighty leads him,

so that it seems to him

(not that he is the one going,

rather)

that "Vayehi binso'a ha'aron""

(after the cloud of Hashem)

that the "Aron Brit Hashem" goes,"

And he goes further,

And in this itself is this in a manner of 'rest upward' — simply the matter of journeys,

That he does not remain standing in one place,

But he keeps going further

(higher)

Until that also "the place of their rest is also called a journey,

because from the resting place they returned and traveled to another, they are all called journeys¹/

(a part of

his nature)

And one must say the reason,

because the "maleh"

(the nature)

of the person is entirely "according to G-d's will",

therefore he does not doubt as by him it comes out according to his nature,

But his "malai" is in a manner of "oleh" — going up after the Upper One,

"by the word of G-d""

So it is also in the service of man in this time:

The life of a Jew is divided into two parts: a)

the time when he does the service of "a candle is a mitzvah and Torah is light",

in lighting the "candle of G-d" in himself and in other Jews,

and in a manner of

a flame rises on its own"

with all the details therein.

his journeys from place to place during the course of his life — as is known, every Jew goes through the 42 journeys during his lifetime — not specifically for a mission of Torah and mitzvos,

but also in his mundane matters,

for livelihood and the like,

or a person's travels due to changes in the state's situation,

wars and the like

[As we see especially in our generation — the various travels from country to country which a great multitude of Jews are [durd]]

And just as in the 42 journeys in the desert there were changes in the position

Sham, Beha'alotcha,

21 Sivan

time of the encampment,

"many days"

[until then in one place they were 18 years]

(eighteen)

year”]

or "a number of days",

"from evening until morning etc. or day and night,

or days or a month,

or days

(year)

"⁵♦ — So is the atmosphere in the journeys

(or — actions)

of a Jew during his lifetime,

that they lasted various periods,

places or actions that lasted twenty-two years,

others that are only a day,

two days,

etc.

A Jew must know — that in addition to that which by him must be "Beha'aloscha es HaNeiros" in "Ner Mitzvah v'Torah Ohr"

(in his Mishkan and Mikdash privately)

he must also contemplate the journeys and events of secular matters which he goes through in his life

(which are seemingly outside of his Mishkan and Mikdash)

— in "drachav" and "ma'asav" — that also this is "Al Pi Hashem Yisa'u v'Al Pi Hashem Yachanu"⁴⁶,

As it is stated: "MiHashem Mitza'adei Gever Konenu v'Darko Yechpatz" — "A Jew must know that he goes from one place to another,

it is not he who goes himself, but he is led from Above,

And the intention is to dwell His name there,

to publicize His G‑dliness in the place where He is"²⁴,

And more particularly — according to the teaching of my revered father-in-law, the Rebbe, on the verse

("From G‑d the steps of a man are established, and He desires his way")

²⁵: "Every Jew has a spiritual mission in life,

and that is to engage in the work of building a dwelling for Him, blessed be He,

And each one, wherever he is and in whatever place, must involve himself with all his might.

to find some spiritual sustenance just as he seeks physical sustenance.

And it is according to His will — of the Holy One, blessed be He —

as it is written regarding Abraham⁵⁰: 'For I have known him... and he will keep the way of the L-rd,'

For there are two ways: the way of nature and that which is above nature,

The Holy One, blessed be He, created the world to appear as it is in the natural way — in the eyes of flesh — and that is the way of G-d.

Torah and commandments are the way of Havayah and are an extension of that which is above nature within nature,

and because of this, the Holy One, blessed be He, bestows upon Israel in a manner above nature within nature.

So exactly as in the desert the journeys were "according to G-d's word",

so too are the journeys of a Jew throughout all the generations,

including also in the time of exile,

until in our generation,

the generation of the footsteps of Moshiach — that in all his journeys he does not go alone,

but the Supreme One leads him!

And to add in this the precision "and His way He desires" • in addition to the aforementioned interpretation that "His way" refers to the way of the Holy One, blessed be He.

(the way of G-d)

and if in this there must be the desire

In the additions to Likkutei Torah 18,

Musarei Admo"r Hazaken p. 256.

Sefer HaSichos - 5749

the man,

there is a commentary among the commentators⁵¹ that this refers to the way of man

(by permission)

so "G-d desires his way and grants him success in it"⁵².

And it can be said that in "His way He desires" there exist both matters,

and furthermore — the connection between them — that the way of man

(the way of G-d)

In matters of his own domain, becomes one thing with the way of Hashem

(above nature)

Through this, a person comes to the realization and feeling that also his way

("Your ways")

is truly the way of Hashem — "they journeyed at the command of Hashem",

until then "He desires his way"

(Hashem)

In this is His desire and pleasure

(in addition to His will)

And so too conversely,

that the "way of Hashem" becomes the way of man,

until that "Hashem desires his way and makes him succeed etc.,"

"Hashem influences Israel above nature within nature" — the connection and unity of the pleasure

(desire)

Creator and delight

(desire)

created⁵³.

And David, who is the way of man

(dwelling of G‑d)

becomes "dwelling of Hashem"

("according to Hashem they journeyed")

The perfection in "When you light the lamps etc. that the flame rises by itself" is achieved when there are two distinct paths in a Jew's life,

the "Dir Havayah" when he fulfills Torah and mitzvos,

and the "Darr Elokim"

(the way of nature)

in his permissible matters,

"Darchid",

one does not yet know if the "Ner Hashem Nishmas Adam" shines in a manner of "oleh m'eilav"

(from the aspect of

the body and matters of permission of the man)

; But when a person feels that even his peripheral matters are "according to G-d",

and together with that, this is his dard hamena,

then this is the true concept of "Mali"

[is the essence of "ezla mali",

that he ascends higher and higher,

above his nature,

and this itself becomes his nature,

as above, total]

And to add,

Then in the desert generation, the Jews saw openly how their journeys were "according to the L-rd",

the cloud of G-d which led them,

therefore this was not

(that much)

perfection of humility of "Mali"; but now,

In the time of exile,

Is even though "From Hashem the steps of a man are established, and He desires his way" — one must come to the service of a Jew,

That he himself

("of his own accord")

should hear how the Most High leads him,

"They journeyed according to the word of Hashem",

until he perceives it in a revealed manner

(in the matters of Divine Providence from the ways of Hashem,

up to a level above the way of nature)

just as Jews saw in the desert the cloud of Hashem.

Until he sees the results of this cloud of Hashem,

which illuminates the way,

makes the journey easier for him,

and nullifies confusing matters

("kills snakes and scorpions"⁵⁴)

And as it is stated immediately after in "Vayehi Binsoa HaAron"³⁹ — "Kuma Hashem Veyafutzu Oyvecha Veyanusu Mesanecha Mifanecha,"

And in general — the physical promises which are conditional on serving G-d properly,

out of tranquility of the soul and tranquility of the body⁵⁵.

Rashi on our parshah 10,

See Rambam, Laws of Repentance, ch. 9.

Shabbos Parshas Beha'aloscha,

21 ©Sivan

And simply: when a person goes out on the road,

in a journey — there must be a connection of two opposite matters: since one relies on the miracle⁵ — he must prepare himself with all appropriate preparations in a natural way so that the journey should be proper and successful

[Not only the preparations regarding his service of G-d during the journey — prayer,

Torah study sessions and charity³⁴,

Only also the physical preparations for the trip]

d,

That this is.

his way\"

(of a person)

Only in this way — he has G‑d's blessing to succeed in his path

(His path He desires)

Together with this, it demands from him,

That being a rational person and making all the natural preparations for his journey — he should realize that this is "according to G‑d's command,"

Not that he goes alone by his own power on his own path,

But the Almighty leads him in the manner of "the way of G‑d."

And for him this is not a contradiction,

Because the Almighty Himself wants that in this way and journey

(in matters of permission)

should the "way of Hashem"

(which is above the way of nature)

be clothed in the natural way of man

(.

The world was created by the Holy One, Blessed be He, to appear as it is through the natural way — in the eyes of flesh")

So the manner in which he goes into it.

The way of G‑d³⁵ is through making his own preparations in a natural way according to his intellect,

not because he considers himself an entity and a human being who understands how to plan a journey in a way — but because so does the Almighty want,

that the journey should come about through his preparations,

and being His way should be,

ascending above³⁶ in the way of the Holy One, blessed be He.

And through the fact that a Jew makes from his natural way — a way of G‑d,

According to G‑d\,

Becomes more of a vessel for* the revelation of the Cloud of G‑d,

Which nullifies all undesirable matters,

Until then.

Because of this, the Holy One, blessed be He, influences Israel in a manner above nature within nature".

Based on the above, we can explain a puzzling matter in the first Mishnah in today's chapter*⁵:,

Rabbi says: Which is the straight path that a person should choose? Any that is a pride to the one who does it and brings him glory from mankind".

What is seemingly not understood: what is the question,

"Which is the straight path" — it is explicit in the Torah

(written and oral)

— that it is said upon them,

"The precepts of Hashem are straight, rejoicing the heart"*•,

"For the ways of Hashem are straight"³⁷ — what does the

"straight path" for everyone means!

Similarly, one can ask regarding what the Alter Rebbe writes on the title page of the book 'Sefer HaTanya' — that the book is,

based on the verse⁵• 'For the matter is very near to you, in your mouth and in your heart, to perform it',

to explain well how it is very near, in a long way and a short way, with G‑d's help\": since in the Torah the way is explicit how a

Sefer HaSichos - 5749

a Jew must conduct himself,

until it is 'the matter is very near to you, etc.'_׳ why does he say that for this one needs a

(explanation of 'long way and short way')

(which 'short way' is even more a concealment on,

the straight path\")

In order to understand how it is "close to you"?!

And one must say the explanation of this:

Torah was said in generalities and particulars.

Just as Torah in general shows the straight path for a person,

so within this itself there are levels — the straightest of the straight³*,

in the manner of mehadrin and mehadrin min hamehadrin and so on.

And what is the content of Pirkei Avot in general —,

matters of Chassidus"**,

Then when it comes after the fulfillment of the entire Torah and its commandments according to the law,

the,

The precepts of the Lord are upright" and the,

The ways of the Lord are upright",

Come to in Pirkei Avot instructions how one should conduct oneself according to the attribute of Chassidus,

In the manner of yashar sheb'yashar etc.

And accordingly, the question in the Mishnah is understood: After one already has the completeness of,

"The ways of Hashem are upright" and how this is according to this Torah — Rabbi asks in Pirkei Avot,

"Mili deChasiduta" —,

"Which is the straight path",

What is the way to conduct oneself in the manner of yashar sheb'yashar

(in the Torah itself)

According to the attribute of piety,

And he adds —,

"A straight path that a person should choose for himself": He is not speaking here about.

"Righteous are the ways of Hashem" as they are explained in the laws of the Torah.

(Because one surely fulfills this,

And what does this teach us?)

Only,

Which is the upright path that a person should choose for himself\",

The path in matters of permission which one has given up-

given to the person

(,

his ways-\")

That he should choose how to conduct himself in the matter of choice,

in the manner of the trait of piety,

Beyond the letter of the law.

And in what does the,

A straight path that a person should choose for himself" —,

Anything that is a credit to those who do it and a credit to him from people",

When a person sees and feels with his intellect and character traits,

How the path is beautiful and illuminates him,

Until,

And a credit to him from people",

So that is also nice to the people around.

And through this,

The straight path that a person should take\" comes to an addition regarding,

'The ways of God are upright\" as this is from the obligation of the Torah — as discussed above,

So that does for the completeness,

'a flame that rises by itself\',

So the person from himself — also from his permissible paths

(the natural way)

— continues,

according to G-d\,

until that time,

"straight path" becomes one thing with,

"way of G-d"

(

"upright are the ways of G-d")

As above at length.

Based on this, it is understandable the words of the Alter Rebbe on the gate of the Tanya,

to explain well the verse "For it is very close to you" in a long and short way: in addition to what is explicit in the Torah regarding the way a Jew must conduct himself,

which is,

"For this thing is very close to you, etc." — adds to this itself the book of Tanya,

the Oral Torah of Chassidus,

an explanation,

In a long and short way³*,

In wisdom, understanding, and knowledge,

Parshas Behaalotecha,

21 Sivan

Also understanding with the intellect of the animal soul,

like the service of man

(,

Mali")

It should be in a straightforward manner,

And how one should engage in the battle against the evil inclination etc. — as we actually see the increase that comes through the study of Chassidus and conduct according to the ways of Chassidus.

[And regarding the increase that comes through the words of the Scribes in general,

That the words of the Scribes are more stringent to me and more beloved to me than the words of Torah⁶*,

And especially — through customs of Israel,

As explained⁴²* about the virtue of the custom of hakafot on Simchat Torah relative to the joy of the wine libation explicit in the Written Torah and the water libation explicit in the Oral Torah]

The summary of the above regarding actual deed:

Standing in Shabbat Parshat BeHa'alotecha,

when one must live with the time,

with the weekly Parsha,

it is an appropriate time for everyone to introspect and make a cheshbon tzedek regarding his avodah of "BeHa'alotecha et haNeirot,"

to increase in the kindling of this,

"Ner Hashem Nishmat Adam" should shine more with "Ner Mitzvah veTorah Or,"

both regarding oneself,

And also regarding others,

To the extent of a manner of "a flame rising by itself".

And simply: one should accept good resolutions

(and especially in public,

which gives greater validity to the resolutions•*)

To add in the dissemination of Torah and Judaism

In every place where one can reach.

And in what is discussed above,

So everyone has the power to influence other Jews,

And a Jew needs to know about his powers,

It is known the saying of my revered father-in-law, the Rebbe*,

That just as one needs to know one's own shortcomings in order to correct them,

So one needs to know one's own virtues in order to utilize them and increase them.

And furthermore,

Through the fact that he increases in his activities of influence,

and brings out his virtues from potential to actual.

He gives it yet more in his powers,

He should be able to add to it even more,

Even deeper,

Wider and longer.

And in addition to the service of "Beha'alosecha" in "a mitzvah is a lamp and the Torah is light",

This must then also emerge in his service in mundane matters,

In the journeys of human life,

So that even in them he should hear that it is "according to G-d's word",

Until his entire existence is 'ascending from below' into the fire and light of the 'lamp of Hashem, the soul of man,'

As above at length.

And when a Jew conducts himself in such a manner,

He receives all the blessings and promises from the Almighty,

Not only to protect him from matters that confuse,

But 'Because of this, behold, the Holy One, blessed be He, bestows upon Israel above nature within nature,'

That in his natural matters — he should succeed in a manner above the natural way,

In children

Sefer HaSichos - 5749

life and ample sustenance,

and in health of body and health of soul,

for length of days and good years,

"The days of our years in them are seventy years, and if with strength, eighty years"⁷⁰,

until "and his days were one hundred and twenty years" Hashem,

and more from that⁷⁷,

and not only like the 123 years of Aharon⁷³,

But many more years,

Until one goes over,

Without any interruption,

Into eternal life,

In the true and complete Redemption.

And all Jews,

Our young and our old, our sons and our daughters,

Are in the Holy Land,

in Jerusalem, the holy city,

in the third Beis HaMikdash,

and

(the kohen will see)

in Zion,

like Aharon the Kohen Gadol lights the Menorah — "When you light the lamps",

in a manner of "the flame rises of itself",

and with emphasis — "rises"

level after level,

from strength to strength,

until Ein Sof,

and until Ein Sof, blessed be He.

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In addition to the multitude of matters of this Shabbos,

There is a lesson and instruction from the hint² in the correspondence of this Shabbos with the days of the month² — the 28th of Sivan — that the 28th day indicates the matter of "koach",

And in this very thing — the "ko'ach" of Sivan,

"Yarcha t'lisaya",

whose main significance is from the Giving of the Torah,

"Orian t'lisaya l'am t'li-taya etc. b'yarcha t'lisaya"⁴ — the 28th of Sivan indicates and emphasizes the power of the Giving of the Torah.

And the point in this:

The 28th of Sivan is within three days

(which are considered in several matters as one entity⁵,

"Triple rope"⁴)

for Rosh Chodesh Tammuz,

"the fourth month",

which,

from the differences between the "third month" and the "fourth month",

is,

that in the third month the emphasis is mainly on the drawing down from above,

the giving of the Torah,

Whereas in the fourth month, the work of the staff⁵¹ is primarily emphasized,

And it should be: an addition of strength from the third month — 'koach' Tion — in the work of the staff in the fourth month.

And it can be said,

that the hint of 'koach' Tion is

(not only the granting of strength to fulfill the commandments of the Holy One, blessed be He, that were given at Matan Torah,

but)

includes also the granting of strength regarding the matters of service that a person does on his own

(even though he was not commanded by the Holy One, blessed be He)

For this one needs an additional power beyond the ordinary power to fulfill the commandments of the Holy One, blessed be He.

And one should connect this with what is stated in the weekly Torah portion: "And now, please let the power of my Lord be increased,"

And it is stated in the Gemara: "When Moses ascended on high

(to receive the Torah)

He found the Holy One, blessed be He, tying crowns to the letters.

He said to him: 'It should be easy to help me,'

Immediately he said to him: 'And now, please let the power of my L-rd be increased, as You have spoken' — that the action of "please let the power of my L-rd be increased" should be through Moshe on his own accord.

(without a command from the Holy One, blessed be He)

"It should have been for you to help me,"

but,

that on this itself there is

Sefer HaSichos - 5749

an empowerment from above — "as You have spoken,"

An extra measure of strength regarding the matters of service that a person does on his own,

as follows.

And to understand this, we must first introduce and explain the content of the weekly Torah portion¹ regarding the sending of the spies — for at first glance there is a great difficulty regarding the entire matter:

On the verse "Send for yourself",

Rashi explains: "According to your opinion,

I am not commanding you,

If you wish, send,

For the Israelites came and said, 'Let us send men ahead of us,'

as it is stated¹², 'And you approached me, all of you, etc.'

And Moses consulted with the Shechinah, etc."

And one must understand:

The usual order until now

(in relation to the Holy One, blessed be He, and Moses)

was that there was a command from the Holy One, blessed be He, regarding every matter,

and even in matters that came about through the initiative of the Children of Israel,

Moshe consulted with the Holy One, blessed be He,

And the Holy One, blessed be He, told him a command regarding the matter,

For example, regarding the Second Pesach: "And Hashem spoke, saying: Any man who becomes impure through a soul... and make the Pesach for Hashem in the second month...",

And regarding the offerings of the princes: "And He said: 'Take from them, etc.'"¹⁴,

"And He said⁵ etc.: 'One prince per day etc.'"¹⁶.

And more.

But in our case

(And even after Moshe consulted with the Shechinah,

It was said to him, "I am not commanding you,"

but "Send for yourself,

according to your understanding.

If you wish, send.")

A completely unusual conduct — what a thing! And it should have aroused doubt that something had changed,

And why did he decide on his own, without any discussion, to send the spies?!

And in particular, that even without the Hei, seemingly there is no need to send spies,

since 'I told them that it is good',

upon them to go and enter immediately,

and not only is there no need for it,

but on the contrary — the sending of the spies 'gives them room to err, etc.'

and not only giving room to err,

but,

this is what actually happened as a result of the sending of the spies.

And it is more difficult,

at first glance,

that we find that Moshe Rabbeinu feared an undesirable outcome,

as it is written, "And Moshe called Hoshea bin Nun Yehoshua,"

"Y-ah will save you from the counsel of the spies"•¹,

that is to say,

even though the spies were princes,

"every prince among them"²⁰,

"All of them were men, heads of the Children of Israel"²¹,

"Every instance of 'anashim' in Scripture denotes importance,

and at that time they were fit"²²,

Nevertheless,

Moses feared the "counsel of the spies",

and to such an extent,

that he had to call Hoshea, Joshua,

and pray for him, "May Hashem save you from the counsel of the spies."

And based on all this, how did he decide on his own to send the spies?!

And an even greater difficulty — regarding what is told in the haftarah about the sending of the spies by Joshua: