English translation — ש״פ עקב, ח״י מנ״א

their observance of the mitzvos,

For the reward does not match the great virtue of fulfilling a mitzvah of Hashem — what reward can one give for that?!

In several places it is explained¹

(according to the Mishnah's statement "the reward of a mitzvah is a mitzvah")

that in the future to come it will be revealed the "nachas ruach before Me",

The will and pleasure of Hashem in mitzvos,

which one performs through the fulfillment of the mitzvos,

Therefore² it is a true reward for the fulfillment of the mitzvos.

This, however, is not entirely sufficient

(in our case)

— because:

The revelation of satisfaction to the fulfiller of the mitzvah is not the essence and the very satisfaction that is caused through the fulfillment of the mitzvah in this world

(And to such an extent that 'one hour of repentance and good deeds in this world is better than all the life of the World to Come')

(Most of)

the promises in our Parsha,

and similarly in other places in the Torah,

do not speak

(even not by hint)

Regarding the revelation of divine satisfaction from the Almighty,

only about blessings and influences to Jews in their physical matters: "ושמר ה״א לך את הברית ואת החסד גר,

וברכך והרבך וברך פרי בטנך ופרי אדמתך גר,

ברוך תהי׳ מכל העמים,

לא יהי׳ בך עקר ועקרה גר,

והסיר ה׳ ממך כל חולי וגר"

And so on in the following verses.

And one must say the explanation in this according to the Mishnah

(in the current chapter.)

— "The reward of a mitzvah is a mitzvah":

Sefer HaSichos - 5749

mitzvah"

(as the Mishnah says right before this)

that the nature of a mitzvah itself is,

Then this brings a person to fulfill another mitzvah,

until a multitude of mitzvos "until the goodness of all the mitzvos"²?

All the more so "the reward of a mitzvah" — what the Almighty gives for the mitzvah²³ — that this brings another mitzvah,

another multitude of mitzvos — without any increase in the matter of the mitzvah itself

(fulfillment of G-d's will)

whether in quantity

(more mitzvos)

And both in quality — a higher manner of bar-mitzvah²⁴,

Including the notion that the first mitzvah

(for which one receives the reward)

should be performed with more completeness

(as above)

And one can say that this is also the content of the reward for mitzvahs in the physical promises in the Torah

(Including — in our Parsha)

-- "That He remove from us all the things that prevent us from doing it

(the fulfillment of the Torah and its commandments)

such as illness, war, famine, and the like, and bestow upon us all the good things that sustain our hands to do the Torah, such as peace, plenty, and abundance of silver and gold, so that we do not occupy ourselves all our days with things that the body needs, but rather sit free to study wisdom and do the mitzvah, etc."

(as the Rambam explains in Hilchos Teshuvah²⁵)

So the reward of mitzvah from all these physical promises is

Parshas Eikev,

Chai Menucha

sides,

only a reward and completeness in the.

mitzvah itself

(the fulfillment of Torah and mitzvos³² in this time)

³³ — you will

Lamed-Mem,

Chullin at its end)

today to do them and not today to receive reward

(see 3,

Dalet,

And see at length in Likkutei Sichos vol. 19 p. 197 and onward.

Likkutei Sichos, vol. 22, Va'eschanan

(5744)

Based on this, one can say that the connection of the two interpretations in,

Eikev",

reward of the commandments,

Eikev"

(the End of Days)

And the commandments themselves: The perfection of the reward of the commandments is — the commandments themselves.

And this is the interpretation of,

And it will be, because you will hearken,

that

(Additionally, based on the fact that through fulfillment of the commandments one receives reward,

is)

the reward,

"Eikev" itself

(

"And the L-rd your G-d will keep for you the covenant, etc." and all the promises in the portion)

consists of an addition in the fulfillment of the commandments —,

"Eikev" in its interpretation: commandments — following these laws — and you shall guard and do them.

According to this, one must understand what is the connection between the reward and perfection in mitzvos

(,

eikev")

with this,

eikev" goes on the,

the light mitzvos that a person tramples

Sefer HaSichos - 5749

be'ikevav',

Superficially, this indicates that the 8th level is easy in mitzvos,

and certainly not on the completeness of mitzvos as it will be in the end of days

("Eikev")

One will understand this by first presenting the contrast from the aforementioned Mishnah,

"שכר מצוה מצוה" with the verse,

"והי׳ עקב תשמעון": the Mishnah says there•¹,

Be a runner for a light mitzvah, for a mitzvah brings a mitzvah, etc., for the reward of a mitzvah is a mitzvah.

What also here one sees how,

Running for a light mitzvah specifically is connected with,

The reward of a mitzvah is a mitzvah — in the example of the aforementioned explanation in,

"And it will be, because you listen,"

Then,

The reward of a mitzvah is a mitzvah consists of the,

light mitzvos, etc."

And the reason can be said,

Because the completeness of,

The reward of a mitzvah expresses itself in the fulfillment of light mitzvos,

And as follows.

And the explanation of this:

In the matter of,

In the matter of "the light mitzvos that a person tramples with his heels," there is apparently a contradiction: on one hand they say that they are,

light mitzvos,

And on the other hand — it cannot be otherwise,

you shall listen",

And in the language of our Sages of blessed memory³

(in continuation of the discourse printed as "And it will be, because you will listen")

"Do not sit and weigh the commandments of the Torah,"

"Be as careful with a light commandment as with a severe one"³⁵ — he sees the difference between commandments,

There is a light mitzvah and a heavy mitzvah,

And together with it,

Do not be sitting and weighing" and,

Be as careful with a light mitzvah as with a heavy one".

Shabbos Parshas Eikev,

Chai Menachem

The saying "Do not be sitting and weighing"

The explanation of this is: The perfection of the service of accepting the yoke is — that the acceptance of the yoke is not because of the virtue of accepting the yoke

(for this is "the beginning of the service and its essence and root"⁴¹ and so forth)

— because then it is not a yoke,

but rather something that he understands intellectually; true acceptance of the yoke is without any calculations,

the yoke of the Kingdom of Heaven.

And according to the saying "I pray to know that child"⁴⁵,

At the time of the prayer "to know that child" he does not think about the virtues of the child's prayer

(the virtue of simplicity)

Only "to know this baby" actually,

without calculations.

The perfection in accepting the yoke is specifically when a Jew

("a wise and understanding people")

understands intellectually the difference between a light commandment and a severe commandment,

and that according to Torah the light mitzvah

(easier)

like a severe commandment,

and the practical difference — then, with the holy intellect, he can find reasons why one may temporarily postpone the fulfillment of a light commandment

(if it is not a time-bound commandment,

a temporary commandment)

until it can be a case of "a person tramples with his heels."

And despite all this,

he fulfills the light commandment out of acceptance of the yoke

(Do not be one who weighs)

In a manner of "Be as careful with a light commandment as with a severe one",

Including the caution of "We do not pass over the commandments"⁴⁴,

Even a light commandment

[And obviously from the phrase "We do not pass over",

That it does not refer to a passing commandment,

Because if he is not [doing] it

Based on this, the connection of "reward of a mitzvah is the mitzvah" is understood.

(The completeness of fulfilling the mitzvos "on the heel",

in the end of days)

To this matter of "heel" in its interpretation: "easy mitzvos that a person tramples with his heels":

Through fulfilling easy mitzvos

(,

the easy mitzvos "if you hearken")

— one receives the completeness of "reward of a mitzvah is the mitzvah"

(Like it will be in the future)

One fulfills a mitzvah not entirely from the calculation of intellect,

but from the aspect of kabbalas ol (acceptance of the yoke),

and furthermore

(fulfillment of the mitzvah in a more elevated manner)

— that together with that,

and on the contrary — through this — that he

Sefer HaSichos - 5749

use his intellect and understands that cham is a light mitzvah,

he fulfills it with acceptance of the yoke and with the full caution of a severe mitzvah,

and through this his intellect also becomes

(and his entire existence)

⁴⁵ connected — mitzvah from the term tzavsa and connection — with the Almighty.

In a slightly different manner: the perfection of "the reward of a mitzvah is a mitzvah" for the future to come

("And it will be, because you will listen")

will be expressed

(more)

in the fulfillment of light mitzvos that a person treads upon with his heels,

they bring out the ultimate perfection of the fulfillment of mitzvos — with ultimate self-nullification to the Above,

And together with this — as this passes through and emerges from his existence

(his intellect and emotion)

And based on this, the interpretation of the Mishnah "Be running to [perform] a light mitzvah" will be sweetened through that which "a mitzvah brings a mitzvah etc., the reward of a mitzvah is a mitzvah": specifically through running to [perform] a light mitzvah

(which, according to the intellect of holiness, is not so severe)

brings him to perfection in the fulfillment of the mitzvos — "one mitzvah leads to another"*⁴,

and further — "the reward of a mitzvah is a mitzvah",

until the perfection of the reward of a mitzvah — in the fulfillment of the mitzvos of the future.

From this we have a wondrous lesson in the service of a Jew:

Parshas Eikev,

Ch. 10 Manna

The aforementioned matter also has a special connection to the yom hahillula of the father on the twentieth of Menachem Av,

which is blessed from the Shabbat

[And as is known, several yahrzeit customs begin on the Shabbat preceding it]

that which is on the yom hahillula.

"All his deeds, Torah, and service which he served all the days of his life" stands revealed and is.

"He performs salvations in the midst of the land"⁴⁹:

The service of the Baal HaHillula consisted of

(mainly)

in everything related to true rabbinate and true leadership,

including — even when he was in a exile within exile,

where he engaged in Torah and Judaism,

including air — the dissemination of Pnimiyut HaTorah,

from actual self-sacrifice,

And as is known, what is written in Chinuch⁵, that.

The pain of exile is almost equivalent to the pain of death,

that a person is separated from his loved ones and his homeland and dwells all his days with strangers",

And when the pain of exile draws itself out for a long time,

there is a wondrous virtue in the service of fulfilling Torah and commandments in exile with self-sacrifice,

according to the saying of our Sages⁵.

Were it not that He had smitten ... Hananiah, Mishael, and Azariah, etc."⁵²,

Even though they had

Sefer HaSichos - H'Mashmat

Both names are in future tense — Levi, see there,

‘My husband will be joined to me’ in future tense,

Yitzchak is future tense,

see there,

‘All who hear will laugh with me’⁶⁰,

and hints at the perfection of laughter and delight of the future to come",

And in the future, to Yitzchak it will be said, ‘For you are our father’⁶².

And to add,

So the lineage of the Baal HaHilula is from the seed of David.

[As known, he is the seventh generation from the Alter Rebbe,

who is the seventh generation from the Maharal of Prague,

and the Maharal descends from the seed of David]

⁴*.

And one could say,

that this is also the connection with the people that the Gemara says⁵* that on the twentieth of Av

(the day of the hilula)

a family from the House of David** offered the Korban Eitzim.

The matter in avodah: In order to bring the future redemption, there must be completion of one's own avodah and completion in influence upon others⁷*.

As it was with the Baal HaHilula: He performed his own avodah with completeness,

to the point of self-sacrifice,

including — through his writing of divrei Torah,

the revealed [part] of Torah and the inner [part] of Torah.

He was a rav

Parshas Eikev,

Chai Magen Avraham

and 65

He does not listen to "the fund" that is spoken of,

But the words enter his ears — he ultimately brings about "Yitzchak" upon him,

the laughter and the joy,

until that is above measure and limitation.

And to add that.

(Yitzchak)

Levi" goes simply to Sarah,

and how she is Sarah

(with a hei)

having a connection with the world⁶⁸ — like the wife of the Baal HaHilula,

who was together with the Baal HaHilula in exile,

and helped him there in his service

(as above)

Including — by gathering grass and making ink from it so that the Baal HaHilula could write his divrei Torah,

which she later brought out of galus within galus in Moscow and afterwards they arrived through several,

etc. intermediaries and so on until

— They arrived in Brooklyn and were published, etc.

The lesson from this for everyone:

Every Jew has within himself the characteristics of "Levi" and "Yitzchak" — as the Rambam rules: "Not only the tribe of Levi, but every person whose spirit moves him..."

And regarding our father Yitzchak — every Jew has within himself the powers of the Patriarchs.⁶⁹

A Jew must have service in both lines — service with oneself in the fulfillment of Torah and mitzvos,

"And it will be, because you listen to these laws and keep and perform them,"

including care for both light and severe commandments,

and service with others — through spreading Torah and Judaism and spreading

Sefer HaSichos - 5749

The month of Elul — which is blessed this Shabbos — is,

as is known,

the month of cheshbon hanefesh and teshuvah of the past year,

when every Jew must make a cheshbon hanefesh and seder hakol of his avodah throughout the entire year,

in order that he correct,

complete and improve his standing; and also make the proper hachanos for the avodah of the coming year,

so that it should be even better than until now.

This is one of the reasons for what is stated in the Seforim,

So in the acronym of "Elul" all matters of service are alluded to — the three pillars on which the world stands: Torah, service, and acts of kindness⁶⁹ — because the accounting and preparation of the month of Elul must encompass all matters of service

(from the previous year and from the coming year)

— which are generally expressed in Torah, service, and kindness

Kindnesses

[In accordance with the custom of Israel — to increase in the month of Elul in Torah study,

the service of prayer* and acts of kindness⁵]

Additionally, there are two more matters that are alluded to in the acronym of Elul — the aspect of teshuvah (repentance)*,

And the matter of the future redemption to come.

Since that these two matters are also hinted in "Elul",

it is understandable that they are one part of the service of this month.

Regarding teshuvah, it is simple to understand: the month of Elul is called the month of reckoning — the matter of accounting of the soul

(or* the previous service)

and preparation for the subsequent service — is the content of the service of teshuvah

(as the well-known expression — regret over the past and acceptance for the future•)

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Sefer HaSichos - 5749

A soul in a body down here in this physical world,

which is indeed a tremendous descent,

that a soul, as it is "pure is she" above

(being joined with "the G‑d who gave it")

Should come down into a physical body and a physical world

(world from the term hiding and concealment)

where its source is not recognizable,

and it appears as an independent entity,

a separate and distinct existence, heaven forbid, independent of the Almighty — this evokes in a Jew the yearning and fortitude in divine service,

to return back

(and the spirit returns)

To the G-d who gave it,

to its source and root,

and be in attachment

(openly)

with the Almighty

(as opposed to when the soul is above, it does not have the strength,

it is like the service of the righteous relative to the service of repentance)

And this teshuvah is a remnant and must be with every Jew

(Even one who has never sinned in his life, even also the righteous)

— immediately at the beginning of his service,

and on the contrary — this is the foundation and preface to all matters of divine service.

Therefore the Mishna places "teshuvah" before "good deeds,"

because through the power of teshuvah

(And the spirit returns to G-d)

— that a Jew draws himself back to the Almighty — the "deeds" become

(actions of the commandments)

"good deeds,"

good and luminous.

[And furthermore: teshuvah creates a novelty in the Jew who fulfills the commandment regarding how his physicality was above prior to its descent below

(because if not, what benefit — what does one gain — from the descent below)

— as

And for further explanation:

The intention of the descent of materiality below in the world and in the creation of man in general,

is — to serve the Most High,

I was created to serve my Maker²²,

David, that which a Jew

(a world soul in a body)

works with his own powers to fulfill Torah and His commandments,

not in a manner that he receives a gift

(which then is 'bread of shame')

From this it is understood,

that in his service in the fulfillment of the commandments themselves,

the perfection of the good is

at the time when the fulfillment of the commandment is in such a manner — that in addition to