English translation — ש״פ קדח, ה׳ תמח

And based on this, the continuation of the matter is now understandable: after that the Jews saw the sign of "the staff of Aaron blossomed"

(

and they saw")

— it stands,

and they took each his staff"⁷³,

for at first glance, what does it come to teach us and the practical difference? And it can be said,

so that one comes to explain,

so after that what from the staff of Aaron was an influence in all the staffs

(

within their staffs")

was then drawn to each tribe

(staff)

separately according to its subject and service — through that which,

"and they each took his staff",

specifically his own staff,

according to the particular service of each tribe separately.

The lesson from this for everyone:

Even though the service in Umi K'Dor HaTachton is the innovation of the Baal HaGeulah in relation to the nesiyim before him,

He gives to all the people of the generation to do the service.

Because together with this that the Nasi HaDor elevates the higher for the people of the generation,

He finds himself, however,

within their tribes,

within each and every one,

And this is drawn into each one in his service when,

"And they each took his staff,"

in the private service of every Jew.

From this it is understood,

that every Jew of this generation receives the power of the prince of the generation, His Holiness, our master and teacher, the Rebbe, to do the service of spreading Judaism and spreading the wellsprings outward in the broadest and strongest

(staff and rod)

manner

(as it manifested in reality in the lowest generation).

until that it should open up in the entire world

(air in the vision of the upper sphere)

One seeks to connect each thing

with a practical deed.

And in our matter: standing in the fortieth year from the year 5710,

And the fiftieth year from the year 5700 (1940),

when the Rebbe, my father-in-law, the Admor, arrived in <i>Chazei Kadur HaTachton</i> — it is worthwhile to connect this with a matter of actual deed,

and how good — a deed that has the aforementioned content of the innovation in avodah in <i>Chazei Kadur HaTachton</i>:

In the avodah of a Jew himself, there are two parts: the matters that are on a higher level

(for example,

<i>Chazei Kadur HaElyon</i>)

— like Torah study and the fulfillment of mitzvos,

and the matters on a lower level

(For example,

the sphere of the lower world")

— the general concept of service in matters of permission,

All your deeds should be for the sake of Heaven and in all your ways know Him⁷⁴.

Among the matters of permission of a person himself, which are generally divided into food, clothing, and dwelling⁷³ — is,

"dwelling" the most constant aspect in a person's life

(like the establishment of place of the master of redemption in the sphere of the lower world)

; and the purpose of a dwelling must be — for the sake of Heaven: that from it he should make a Mishkan and Mikdash to G-d,

A house and dwelling for Him will be clarified,

Oy vey, which the Almighty says,

"And I will dwell in their midst".

What this is one of the reasons for which we established the year old.

Year of building*⁷ — one should build new buildings in every place,

Batei Chora

Sefer HaSichos - 5749

Prayer and charity,

And so with private homes — by building 8 entirely new buildings,

or adding a new room,

or at least designating a part of a room for matters of Torah and mitzvos

(which applies to all people,

men, women, and children)

— by making there a permanent place for a Chumash,

Siddur,

tzedakah pushke, and so on,

Thus, through this, the room becomes a place of Torah, prayer, and charity.

Therefore, it is suggested,

That in connection with the month of redemption,

Which brought about that the master of redemption arrived in the lower hemisphere and established his dwelling place there — each person should,

Men, women, and children,

Increase more in all these activities of "the year of your children,

Ba'alei,

In the years, etc., of the aforementioned ways.

And all participation in this by our generation's Nasi

(through his great house,

synagogue and study hall, and through his emissaries)

— that through his power one performs the work

(as discussed above that his,

staff is found 'within their staffs,'

and is then drawn through 'and they took each his staff' into the staff of each one)

— will, with G‑d's help, amount to a sum of one hundred dollars

(And in other countries — at the value of this sum)

To the one who will announce about his activities in the construction of buildings of Torah and education institutions, etc.,

and even apparently private buildings

(or by adding a room, etc.)

provided that in this place

(house or room)

it is evident in actual deed that this is a place of Torah, prayer, and charity.

[And for the sake of order — it is worthwhile that one should notify about this in a separate note

(not to mix with other matters, even the best ones)

and mark on the envelope

(envelope)

— the address "Banecha,

or a letter,

b",

In order to know that this belongs to the aforementioned matter]

And to add,

That one should give a part of the one hundred dollars to charity,

And the remainder — as participation in this cause.

And it is worthwhile to publicize the law about this.

And may it be His will,

So the aforementioned addition in 'our deeds and our service,'

in addition to all the matters that our Rabbis, our leaders, instituted over the generations in the upper hemisphere,

and especially the addition in this through the leader of our generation, the Rebbe, my father-in-law, the Rebbe, in the lower hemisphere — should immediately and truly bring the redemption in actuality,

in the fourth month of the year 5749,

in the diaspora, in the lower hemisphere,

And because after the aforementioned elevation of the fourth month and the service in the lower hemisphere — one must know,

that this does not at all compare to the main thing — the true and complete redemption in actuality!

Indeed, truly,

"This portion is well expounded in the Midrash of Rabbi Tanchuma",

And as discussed above

(The inner explanation of this)

So if one interprets Korach's intention for the better

(The virtue of the recipient in the future)

— Regarding the plain meaning in this world, in simple action — that according to Torah, the main thing should be a synagogue, a study hall, a yeshiva, a Talmud Torah, etc.

Furthermore: even after this increase

Parshas Korach,

5 Tammuz

Service in the time of exile and one has already achieved in actuality in this world the service in the lower hemisphere

(the advantage of the recipient)

With all the advantages of this — it is still not like "as one who wishes to be";

There are indeed many matters that are in the likeness of the redemption — the matter of charity

(which is redeemer

(the animal)

the poor soul)

the matter of prayer,

and many more matters of Torah and commandments,

and many more matters of Torah and commandments,

until one can argue

(

beautifully expounded)

So there are matters that are even higher — as our Sages said,

"A single hour of repentance and good deeds in this world is better than all the life of the World to Come."

Through this one attains essence and substance,

the pleasure of the Creator

(unlike the World to Come, which is mainly revelation of created pleasure)

and particularly through the dissemination of the wellsprings outward in the lower hemisphere, etc. —

It troubles every Jew, however,

"a youth of Israel and I love him"²

(The child of five for Scripture, which is specifically applicable to the study of the plain meaning)

— sermons are,

"well expounded",

But this is a,

"sermon"

(in Torah)

A spiritual redemption,

But I await him every day that he will come, a simple redemption³.

Cries out the,

"The youth of Israel": we want the simple redemption,

In the world of action!

One learns in Torah about the matter of the redemption

(And especially in Rambam, end of Laws of Kings)

And whoever engages in the Torah, etc., it is as if, etc. —

Cries the,

Youth of Israel":

Until when [is] the end of wonders"⁴

I await every day the redemption literally,

In simple truth,

In a revealed manner,

Points with his finger and says, 'This — here is the redemption in actuality!'

And at the time,

Na'ar Yisrael" screams,

Ad Mosai" with a true scream — it is natural to have,

Ve'achash our Father in Heaven — that He fulfills his request.

And as is known, the story about a great one in Israel,

Who said that when coming above

(after one hundred and twenty years)

he will storm

(who was worthy of this)

Then the Almighty should bring the redemption.

After he was taken and the redemption did not come — another great one said,

that it seems that that one was given a very great revelation above,

which made him,

forget, so to speak, about his promise;

[The Rebbe, shlita, said with a smile:]

Since Moshiach still hasn't come — it shows that above they found a way to put off the great thing for later.

Perhaps the advice for this is,

To make a neder al daat rabbim,

And then the law⁵ is that,

There is no release without

Sefer HaSichos - 5749

their knowledge."

Even if one will be effective with one or several,

That will not help,

Because the ruling in the Torah of Hashem is,

That a neder al daas rabim remains in effect!

The conclusion of all this is — that immediately and at once, the true and complete Redemption should come into actuality,

Through Moshiach Tzidkeinu,

And all Jews will go,

Together with their homes,

Houses of Torah, prayer

and charity,

Ein of the Holy Land,

Ein of Jerusalem the Holy City,

Ein of the Third Beis HaMikdash,

Ein of the Holy of Holies,

And there will be revealed there the staff of Aaron that lies there as a safekeeping,

and.

A righteous man will flourish in his days — 'in his days

(of Mashiach)

the priesthood will return and the staff of Aaron will blossom"¹• And Moshe and Aharon with them.

Sefer HaSichos - 5749

The holiday of Geulah Yud-Beis Tammuz is specifically connected with the primary redemption — the true and complete redemption through Moshiach Tzidkeinu,

Because:

All matters of redemption

(Even the redemption of a private individual)

Are connected and related to each other — as is understood from the words of the Gemara¹ "What did they see to say redemption in the seventh year?"

Because they are destined to be redeemed in the seventh year, therefore they instituted it in the seventh year",

"Although this redemption is not the redemption from exile, but that He redeems us from the troubles that constantly come upon us.

Nevertheless, since the name 'redemption' applies to it, they instituted it in the seventh year."

And all the more so the redemption of the leader of the generation — for the leader of the generation is included in the entire generation,

For the Nasi is everything"

(as learned in our parshah³)

And particularly according to the words of the Baal HaGeulah in his well-known letter to the first celebration of Yud-Beis Tammuz⁴: "Not only me did Hashem redeem on Yud-Beis Tammuz,

but rather all the lovers of our holy Torah, keepers of the mitzvos,

and also those who are called by the name Israel" — a general redemption of all categories of Bnei Yisroel.

And furthermore, the main point: the redemption of Yud-Beis Tammuz was a beginning and opening for a new order in the dissemination of the wellsprings outward — also in the lower hemisphere,

the lowest, below which there is no lower,

And furthermore,

From the lower hemisphere, the spreading of the wellsprings is accomplished throughout the entire world

(see long version³)

that through this the completeness of the matter of "your wellsprings will spread outward" is achieved,

And then the promise of the King Mashiach is fulfilled that he will come when your wellsprings will spread outward⁴.

And accordingly, one can explain the hint in the time of the redemption — 12 Tammuz — which alludes to the redemption of the twelve tribes of Israel,

Tribes of G-d⁵,

for this is the virtue of the future redemption in which all of the children of Israel will actually be redeemed,

all twelve tribes

(to the extent that not even a single Jew will remain in exile)

⁶; and the perfection of the redemption in thirteen

Sefer HaSichos — 5749

Tammuz

(as known that on the twelfth of Tammuz he was informed that he is free from his exile,

and the actual and real going out to freedom was on the 13th of Tammuz⁷)

— in gematria, one,

which hints at the revelation of "the Unique One of the world*" in the entire world

(the drawing down of the alef"

the Master of the world,

in the seven heavens and earth,

eight,

and the four directions of the world¹²)

As it is written: "On that day the L-rd will be one and His name one."

And in this year, the connection of the redemption of 12 Tammuz to the true and complete redemption is emphasized even more — from several aspects: ⁴

The placement of 12 Tammuz in the days of the week¹⁴ — on the day of Shabbos,

which,

the day of Shabbos in general is connected with the future redemption,

As is known from the song of the Shabbos day — "A psalm, a song for the Shabbos day"¹⁵,

"For a day that is entirely Shabbos and rest¹⁶ for the life of the worlds,"

And likewise in the text of Birchas HaMazon: "The Merciful One will bequeath to us a day that is entirely Shabbos and rest for the life

The opinions as to where they were exiled — see the places hidden in the work 'Margaliyos HaYam' to Sanhedrin there)

They are in a state of exile,

Because they are not on their land together with all of Bnei Yisrael.

of the worlds."

Since every Shabbat is a foretaste and example of "a day that is entirely Shabbat and rest for eternal life,"

And especially so the Shabbat day on which falls the holiday of redemption, the 12th of Tammuz,

which is connected in its essence

(even without the establishment of the Shabbat day)

with the future redemption.

The weekly Torah portion

(as per the saying and instruction of our Rebbe, the Alter Rebbe, that one must "live with the times")

— Parshas

(Chukas" V)

Balak²⁰,

And in particular, the lesson of the day of Shabbos

(the lesson of the seventh)

where it is explained in the Torah regarding the coming of King Moshiach,

as the Rambam²¹ writes in explanation of the obligation of faith in the coming of Moshiach

[ש״כל מי שאינו מאמין בו או מי שאינו מחכה לביאתו,

לא בשאר נביאים בלבד הוא כופר,

אלא בתורה ובמשה רבינו,

שהרי התורה העידה עליו כו׳"]

— "אף בפרשת בלעם נאמר ושם נבא בשני המשיחים,

במשיח הראשון שהוא דוד בו׳ ובמשיח האחרון שעומד מבניו שמושיע את ישראל

[באחרונה]

And there it says²² 'I see him but not now, etc.'

As explained at length and in—

Sh"P Chukas-Balak,

13 Tammuz

The details of the verses in our parshah,

That the first half of the verse refers to David,

And the second half refers to King Moshiach,

And it is understood,

That this matter is emphasized especially at the time when they read this Torah portion

(in public,

and with the blessings before and after)

— on this Shabbos Kodesh,

the Holiday of Redemption, 12 Tammuz.

And the Torah reading on Shabbos Minchah — the beginning of Parshas Pinchas²³,

Pinchas is Eliyahu",

The herald of the redemption²⁵,

about him it is said²⁴,

Behold, I give him My covenant of peace"²,

which,

the matter of the,

peace* in its completeness will be in the true and complete redemption through our righteous Mashiach,

after the tidings of the redemption through Pinchas, this is Eliyahu.

And an additional elevation from the aspect of the entirety of the year — the fortieth year from the passing of the Baal HaGeulah,

that then,

He gave you 71 a heart to know

and eyes to see and ears to hear"•²,

a person relies on the opinion of the Rabbi"²,

and certainly on the day of his redemption,

which is also his birthday³⁰,

that then "his mazel prevails"³¹,

surely all matters of the redemption are with greater strength and vigor,

in a manner of overcoming,

and in particular that "forty" is connected with the sefirah of Binah³²

(

"a forty-year-old for understanding"³³)

"world of freedom"³⁴,

The concept of freedom and redemption³⁵.

And we may add to this,

that the concept of redemption

(beginning with the redemption of Yud-Beis Tammuz)

is not only regarding the Jews themselves,

but also regarding their activity in the entire world,

that the entire world is in a state of redemption.

And it will be understood with the introduction of the explanation in Tractate Shabbos

(Since redemption is connected with Shabbos,

thus,

according to the rule,

"I look into the Torah"³⁴ we must examine

(specifically 'I look')

in Tractate Shabbos)

Sefer HaSichos - 5749

In the seventh chapter,

All sevenths are beloved³,

connected with the matter of the Redemption"³

(as above, sec. 1)

— "a great principle",

in which the details of the labors of Shabbos are explained —,

The father labors are forty minus one,

the sower and the plower, etc., the striker with a hammer,

the one who carries from domain to domain,

these are the father labors, forty minus one"³.

And the precise points in this are known among the commentators of the Mishnah:

Why is it stated,

“forty labors minus one”,

And it is not said briefly — the 39 labors,

as they said in the Gemara⁴,

words, the words, these words,

These are the thirty-nine labors that were told to Moses at Sinai?

And in the count of the labors itself — why does it begin,

"the sower, the plower",

And not in the order of work that plowing precedes sowing?

And likewise regarding the conclusion of the labors — why does it conclude with the labor of carrying out

(,

the one who transfers from domain to domain")

and not with the labor of

striking with a hammer",

for its being,

"Completion of work"

(In each and every work individually)

Does it correspond to the conclusion of the count of all the works?

And the point of explanation in this — in the service of man¹*:

The reason that the number forty is —,

Corresponding to "work, his work, and the work of the Torah"³*,

And since it is said in the Torah forty times "work",

therefore the number is,

forty types of work",

And that only 39 types of work were forbidden

(,

forty types of work minus one")

This is because there is one type of work that is permitted even on Shabbat — as it is stated in the Midrash³* on the verse**,

"For on it He rested from all His work, etc.,"

"From the work of His world He rested, but He did not rest from the work of the righteous,"

That is,

the work of Heaven,

the service of Israel

(who are called,

"one,"

"One is my dove"³*)

In Torah and in prayer,

And until the completeness of the service — from the aspect of the levels,

"One"

(Yechidah)

that is in the soul**

(And until — above all matters of work,

Even from the work of heaven,

Israel and the Holy One, blessed be He, are all one"⁴*)

And the explanation of the matter:

The thirty-nine categories of work include all the matters of the world through which all the works of weekday activities are done.

And through the service of Israel in the thirty-nine categories of work

(in the six days of the week)

In the manner of,

"All your deeds shall be for the sake of Heaven"* and,

"In all your ways know Him"⁹*,

bring about the refinement of the world to make it a dwelling place for Him, blessed be He,

our lives,

the 39 labors of the work that are performed in the manner and likeness of the 39 labors of the Tabernacle

(from which we learn the 39 labors forbidden on Shabbat³)

that physical things make