English translation — משיחות ש״פ תשא, פ׳ פרה ה׳תש״ב

In the Torah reading of this Shabbos, they read two portions

(in two Torah scrolls)

: In addition to the reading of Parshas Ki Sisa — according to the fixed and regular order of the Torah portions on every Shabbos — they also read a special portion — Parshas Parah,

the third portion of the "Arba Parshiyos"

(Parshas Shekalim,

Parshas Zachor,

Parshas Parah and Parshas HaChodesh.

It is understandable,

That being two special portions in the Torah,

Each one has a distinct content,

And one has that which the other does not.

Additionally - and this is primary - beyond the general difference between the weekly portions which are read in a fixed order throughout the year and the special "Four Parshiyos" which are read on designated Shabbosos - analogous to the distinction between "Tamidim K'Sidram" and "Musafim K'Hilchasam"

[And there is an advantage in each of them: the fixed order of the portions in the manner of "Tamidim K'Sidram",

Indicates their strength and importance

(Therefore, constant and non-constant, constant precedes)

: From the second side,

"Musafim keHilchatam" indicates that although this is not the main point

(But it comes as an addition to the main point)

However, it is an addition according to the Torah to the main point,

It adds even regarding the main point of "Tamidim keSidram"]

Together with this, however, it is also understood,

that there is a connection between the

two portions,

being both readings from the Torah,

Torah from the root meaning instruction*,

and Torah is light - an illuminating instruction,

and especially that they are read together on the same Shabbat and in one sequence.

And it can be said furthermore,

that in addition to the general connection between them

(that they are at the Torah readings/ the One who grants the portions has a common point between them.

It is known the explanation that Parshat Parah is called "This is the statute of the Torah"

(and not "This is the statute of the cow"/ because "The commandment of the red heifer is the entirety of the Torah",

In this is openly reflected the concept of Ratzo v'Shov on which is founded the entirety of the service of Torah and mitzvot:

The act of the cow consists of

(in general)

from two matters: a)

burning of the cow to ash,

"And he shall place upon it living water in a vessel"*: and one mixed the ash with the water,

and from it one would sprinkle

(sprinkled)

on the one impure from a corpse in order to purify him.

The two enigmas

(burning of the cow to ash and water)

are the two lines of ratzo v'shov,

ascent and descent: burning of the cow through fire is a movement of ratzo

(ascent)

- just as fire that pulls itself

(by nature)

from below upward,

And were it not for a physical thing that holds the fire,

the fire would ascend from below to above

(to its root

Sefer HaSichos - 5750

And its source is in the foundation of the fire.

Water is a movement of return

(drawing down)

- water descends from a high place to a low place"

And when the waters find themselves in a level place

(in the low place)

- they remain standing in their place

(settlegment/ not like a fire that keeps drawing itself upward.

And in order that there be purity

(through the Red Heifer)

one needs the connection of the two movements.

And this is the reason why the mitzvah of the Red Heifer is "a statute of the Torah" - because "above are two calves, these are ratzo v'shov"

[The general principle of the matter of the Red Heifer¹]

"The entire foundation of the Torah and commandments" — that there should be the connection and unification of elevation and drawing down

(ratzo vashov)

: to elevate

(from below to above)

oneself and one's portion in the world,

from their physical state so that they become included above in Divinity — through their desire and ratzo with love like flames of fire,

"A perpetual fire shall be kept burning on the altar, it shall not go out",

to sacrifice oneself as an offering to G‑d,

"When a person brings an offering from you to G‑d,"

(and in general)

- through the service of prayer\"; and together with it to continue from above to below holiness and G‑dliness,

and in all

See Sefer HaSichos 5749 vol. 1 p. 283 onward.

And see there.

Lut - through Torah study

(that is compared to water)

and fulfillment of the commandments,

which bring holiness downwards.

Beginning as it is by a Jew himself,

but the soul in body: the connection of his soul,

"the soul of man is a lamp of G‑d",

which "desires and yearns naturally to cling to its root and source in the Holy One, blessed be He",

with his body,

whose foundation is from dust,

and his nature is like dust - to descend downward.

And so he acts in this physical land - he elevates the world from its lowly state,

and causes it to be a land that desires to do the will of its Owner¹⁷

(Ratzo)

and together with this - draws down holiness into the world as it stands in its place.

(return/

so that the purpose of all matters is carried out - to connect and unite

(through ratzo v'shov)

the highest of the high with the lowest of the low,

so that they become united into one until the Singular One of the world

(in addition to 'echad' - also 'yechid'^ that specifically in His power and ability to unite opposites

(upper and lower,

ratzo v'shov)

And the opposites,

the ratzo and the shov,

They assist in this - because through this ratzo v'shov of the upper and lower and of the lower and upper, the unity between them is made complete.¹.

Shabbos Parshas Tisa,

Parshas Parah

Since ratzo and shov

(which is openly stated in the commandment of the Red Heifer)

is.

the essence of the Torah and the mitzvos"

(.

Chukas HaTorah"/ and every Jew was created to serve his Creator²⁰ - it is understandable,

that the service of ratzo vashov encompasses all Jews,

from the greatest of the great to the smallest of the small,

and all levels in their service,

Both from the G‑dly soul and from the animal soul².

The point of explanation in this: Since ratzo v’shov is “the statute of the Torah” — it is understandable,

that

(In addition to the fact that ratzo v’shov is a means through which the intention of Torah and mitzvos is carried out

(the unification of the upper and lower realms / is)

in the very concept of ratzo v’shov itself, the ultimate purpose of Torah and mitzvos is realized,

The totality of the observance of the mitzvos is that through this, there is drawn to a person the aspect and level of that which is stated about the holy chayos²²: “And the chayos run and return”²²,

As it is stated by Avraham*².

"Going and journeying".

In simple words: "This is the statute of the Torah" that in all matters

(beginning)

of holiness – Torah and mitzvos – a Jew can never rest and remain standing in one place

(and level)

but he is in a

And the statement was again only,

Was not the clay with the upper one in its place is: draws by means of Rama and again together,

Becomes the perfection of the connection between upper and lower,

until it becomes a dwelling place for Him

(for His essence)

blessed be He

(and together with this —)

in the lower realms,

In the categories of the lower ones.

constant movement running down,

run and return.

He is never satisfied with his previous service,

But he keeps ascending and going from strength to strength,

[Just as this is with animals literally²⁵: the sign of life is - a constant movement

(every living being moves²⁰)

: and also the continuation of vitality is in a manner of run and return: the heart propels blood in the entire body through its constant beating with two beats

(throb of the heart²⁷)

: contraction and expansion; so is the air for a Jew regarding Torah and mitzvos - "our life and the breath of our days"²⁰]

While he stands in a settlement,

even a settlement of holiness in his service of Torah and mitzvos,

even if he has attained a very high level - he cannot rest,

and ascends and runs - runs to a mitzvah² - further and higher,

to add more in quantity and quality:

And on the other hand: when he stands in a movement of ratzo,

he does not remain there,

but he brings it down into a shuv - so that the new level in avodah should become settled in him,

habit becomes second nature,

until - plain nature.

And when the higher ratzo is

Sefer HaSichos - 5703

also drawn into a shuv - he is not satisfied with that

(Because ratzo v’shov is "chukas haTorah"

(The essence of all the Torah and mitzvos/ not only in one level in this,

but in all levels)

And it becomes for him immediately a new desire and ratzo to have even more - "One who has one hundred wants two hundred, etc." -

And afterwards - he also draws this down into a shov,

and so on and higher,

ratzo v’shov level above level.

The avodah of ratzo v'shov begins

(as with all matters)

in holiness,

And in this itself - in the study of Torah

("This is the statute of the Torah")

(and from this it is then drawn down into all matters,

as follows)

An essential element in Torah study is pilpula d'Oraisa,

the toil and intellectual effort in Torah with give-and-take in a manner of ratzo v'shov

(in intellect)

—arguments to and fro,

with questions and answers,

and after he has an answer to a question,

he delves deeper into it and a higher, deeper question arises in him.

And afterwards he answers this,

b.

- There is the order of study and the advantage of studying settled laws without discussion and debate,

That then one has the conclusion in practice in a clear and revealed manner: and there is the second order in study in the manner of pilpul and discussion for analysis.

And in the language of Chazal^i - "sharp and challenging,"

And "deliberate and concluding,"

"Oker Harim" and "Sinai",

"Pilpul" and "Seder".

And although the main point is the halachic conclusion derived from the discussions,

and the pilpulist actually conducts himself according to the halacha

(after it has been decided)

obviously and simply,

However, in the method of study

(even after the halacha has been decided,

and etc. before it was decided)

There is also the way

(- initially)

pilpul and debate

(until then after the conclusion one learns in the manner of ⁵'-,"Yagdil Torah Veyadir"

"Drush vekabel sachar"")

And on the contrary - specifically David the exertion

(In pilpul and give-and-take)

comes to in the preparation of Torah

until that this is relevant to halacha in practice

(as follows)

And as known⁵ the difference between Talmud Yerushalmi and Talmud Bavli,

that in Yerushalmi

(and more - in Mishnah)

Is the main study in "Halachos ■ Psukos without deep and lengthy pilpul",

In contrast, in the Bavli the main involvement is "specifically in pilpul with many questions and answers on every halacha and law in great depth

[And therefore Chazal¹⁶ say, "He placed me in darkness, this is the Babylonian Talmud"]

Until they brought to light every matter in its truth,

And from this pilpul were innovated many completely new laws."

And this is one of the reasons why the halacha follows the Bavli over the Yerushalmi – because

Sham Tisa,

Parshas Parah

Although there is no Jerusalem Talmud that states halachos psukos without pilpul,

(However, it is specifically through the iyun and shakla v'tarya in the Bavli,

which "is longer and more explicit"⁴¹,

that one arrives at a greater clarification of the true nature of the matters.

And it can be said,

that this is the reason why the compilation and sealing of the Bavli was "after R' Yochanan compiled the Jerusalem Talmud approximately one hundred years earlier" — in accordance with the actual order of study,

which must proceed from the easy to the difficult: first one learns halachos psukos

(without such shakla v'tarya).

In the Yerushalmi,

Afterwards - over the course of time

(one hundred years - in our case)

one arrives at a deeper clarification that emerges through a shakla v'tarya

(in the Babylonian Talmud)

and for that one needs more time,

Therefore, the sealing of the Babylonian Talmud was approximately one hundred years after the sealing of the Jerusalem Talmud".

As the practical order of study: "A person should first learn and then understand"

(To recite a teaching from one's teacher, etc.,

and then to understand its reasons - Rashi)

And

In his introduction.

See Talmudic Encyclopedia, entry Halacha, p. 400.

and 40.

As the order is in educating children: at ten years old for Mishnah,

at fifteen years old for Gemara".

And to note and add,

that in later generations it was renewed,

that they begin to study Gemara

(pilpula d'Oraita)

with children already before the age of fifteen,

until - even close to the time when they begin to learn Mishnayos - and one might say

(One of the reasons for this)

Because of the aforementioned advantage that exists in "Ratzo Vashov,"

Sichos v'Pilpul; and this is revealed in the latter generations,

When one stands in closer proximity,

Until in actual proximity,

To the future redemption - as this relates to several matters that are revealed during the generations as one becomes closer to the redemption,

Also as a foretaste and sampling of the revelations that will be in the future,

Including

(regarding our topic)

- perfection in Torah study,

including in pilpul of Torah

(Ratzo v'Shov)

From the service of ratzo v'shov in Torah - thus it is also drawn into the other matters of service of Jews

(in matters of holiness)

- That they are all encompassed by "this is the statute of the Torah"

(The concept of ratzo v'shovx beginning from - fulfillment of the mitzvos

(Great study that leads to action⁴⁸)

So in addition to this ratzo v'shov

Sefer HaSichos - 5703

(Drawing down and elevation)

In the categories of mitzvos

(positive commandments and negative commandments⁴)

So the fulfillment of the mitzvos itself⁵ is in a manner of ratzo v'shov - one mitzvah leads to another⁵¹,

And also in the quality of fulfilling the mitzvah - he does not rest and constantly increases in hiddur mitzvah,

until this becomes his regular service

(shuv)

and thus he ascends level after level

In addition to this, that the mitzvos affect the Jew,

That within him both movements should be together: the desire and ascent to G-dliness,

and the drawing down of G-dliness below]

And one could say

(as above)

that since ratzo v'shov is "this is the statute of the Torah,"

It descends downward from the service in matters of holiness,

And this encompasses the service and actions of a Jew in all situations and circumstances - in addition to his service in Torah and mitzvos,

Also his service in mundane matters - "All your deeds should be for the sake of Heaven" and "In all your ways know Him"*⁵,

So that even in this he should not be at rest,

But rather always ascend and grow,

Ratzo v'shov.

Until - that this includes even when a Jew is in completely mundane matters,

Even in a lowly state,

And he is occupied in "Ma'ashir" and "Derkhekha" not as they are "for the sake of Heaven" and "De'hu" - so that even in this he has the power for ratzo v'shov of the mitzvah of the Red Heifer■²,

So that he should want to go out and be elevated from his lowly state,

As emphasized in that the Red Heifer purifies from tumas meis (impurity of a corpse),

Avi

avos ha'tumah (primary sources of impurity),

and all its acts outside⁵,

And on the other hand, the sprinkling must specifically be "in front of the Tent of Meeting,"

"intending and seeing the entrance of the Heichal"⁵⁴ - which means the service of teshuvah (repentance),

Which brings about the purity of a state in which there is lacking

(for the time being)

The "and you who cleave to Hashem your G-d,"

Consequently, there is lacking in the "life"⁵⁵ - and the purity thereof becomes through the service of ratzo v'shuv

(fire and water)

: The ratzo v'tzimaon gadol and teshuvah mei'ahavah rabbah "like a weary land and thirst" of one who until now was "in a land of drought and shadow of death etc. and far from the light of Hashem's face to the utmost"⁵⁶,

Therefore his thirst is so great

(with greater strength than the thirst of the souls of the tzaddikim,

As our Sages, of blessed memory, said: 'In the place where baalei teshuvah stand...'⁵⁶)

And in addition, through this it becomes drawn into a teshuvah - into an increase in the performance of Torah and mitzvos,

with greater strength⁵

(In addition to the fact that sins become for him like merits⁵ until actual merits⁶)

And one should add,

So the matter

(the great ratzo and tzamaon)

Is also hinted at in the burning of the heifer:

The burning of the red heifer has in it a novelty regarding the burning of the other sacrifices,

That one must burn the heifer entirely - "and he shall burn etc. its skin and its flesh and its blood with its dung he shall burn"■⁶,

So that there remains

(air from the wood of the arrangement)

only

Shabbos Parshas Tisa,

Parshas Parah

Ash,

As the law is that "When its burning is finished, they beat it with staves,

it and all the wood of the pile that was burned with it,

and they sift everything with heavy [sieves],

and any black [piece] that can be crushed and become ash,

whether from its flesh or from the wood,

pound it until it becomes ash,

and if there is no ash in it, they set it aside

(until he makes some of it ash to fulfill the commandment of burning")

and any bone that remained from my bones without burning etc. was crushed.

And in the service of man, it shows that,

that the ratzo is not just a ratzo,

but with the greatest intensity - a great fire that "burns up" the entire existence of his animal soul

(cow)

in the divine fire,

also a material as well

(what a small fire cannot burn/ d.

He completely nullifies the desires of the Nefesh HaBehamit in undesirable matters,

so that only ash remains,

the essence of the Nefesh HaBehamit

(the power of desire)

which he transforms into a desire for good and holiness⁶⁴,

“And you shall love the L‑rd your G‑d with all your heart — with both your inclinations”⁶⁵,

According to the regular order in the service of G‑d

(by one who did not sin, etc.)

the service of ratzo can be with a small fire that only breaks apart the thing being burned,

In addition to this, if he does not burn all parts of the animal

(like by the other offerings on the inner altar that only atone for unintentional sins)/ but when it comes to “defilement from a dead body,”

When he himself

engaged in mundane activities as they are in a low state

(not as they are in proximity to the service of prayer and study of Torah and fulfillment of the commandments/ then one must have a great fire,

to burn also the coarse material.

On the other hand,

one could think,

that such a person must be careful regarding the service of return,

in the manner that a baal teshuvah must have an additional caution and he must say "I do not desire" because "Turn away from evil"⁶; on this there is the continuation of the study of the red heifer,

So together with the burning of the heifer to ash,

Must be "and he shall put upon it living water into a vessel" - the service of shov.

From Parshat Parah—"This is the statute of the Torah"—every Jew receives the strength for the service of ratzo v'shov

(for upon this the essence of the Torah and mitzvot is founded)

In all levels and situations—in holiness,

in the public domain and space below that,

And in general the point—the strength and instruction not to rest in any place,

Only go out and raise oneself

(ratzo)

from his current state and condition and nature, and in a manner that this should not break and nullify [him],

but become for him in a manner of settlement

(shov)

and thus ascend higher and higher.

And in particular, there are in this

(His change of nature - ratzo v'shov)

There are different ways - each one according to their level and place where they "hold": the one who is in a state and nature of shov

(In settlement/ even a shov within the four cubits of holiness

(Torah,

prayer and mitzvos)

- he needs to go beyond himself,

and perform ratzo to a higher level.

Including air - the ratzo

(from Above

Sefer HaSichos - 5703

Below)

To go out of one's four cubits and help another Jew,

Because of the mitzvah of "And you shall love your neighbor as yourself"⁶.

That is: the service of ratzo must be not only for one who finds himself in a low state

(and for him it is understandable why he needs a ratzo)

Only by tzadikim who have not tasted the taste of sin

(until they receive the power of the cow that by them there should be

(from time to time)

the ratzo with a great fire)

So too conversely: the one who is at a level and nature of ratzo - must have within him

(the shinui hateva -)

the avodah of shuv,

bring this down into a settlement and inwardness,

through Torah study and fulfillment of the commandments,

until light returns - [that is] clarifying his portion in the world,

and not by making another person a messenger for this,

because since this is his portion

(his portion)

in the world,

lies upon him the responsibility,

And sometimes only he has the power,

to clarify this.

And also after, since in him there is the shuv - there must be in him afterwards a higher ratzo,

and a higher shuv,

a1u.

Based on the above, one will understand the connection between Parshat Parah and Parshat Ki Tisa:

In "when you take the head of the children of Israel" the constant ratzo v'shov that must be in man's service is also emphasized,

And in both extremes - Maya in a most elevated state and Taya in a most lowly state:

Although the head of man is, from the nature of creation, higher than the other parts of the body

(even from the body of the speaking being, not like it is in animals, whose head is equal with the rest of the body even with the tail,

And likewise the head of Jews

("a wise and understanding nation"³⁷)

And as they stand after the Giving of the Torah - the Almighty says to Moshe,

That it must be "when you take the head of the children of Israel,"

1. Elevation and Uplifting

(Ratzoh)

Or there is the head of the children of Israel,

Because by a Jew — there is no staying in one place: not looking at that he has a head above other matters,

And he learns Torah

(with his brain in his head)

- he must be raised only higher

[as this is in learning Torah simply - through pilpul of Torah,

as above]

Together with this it also comes out in "Shuv": one does not nullify the reality of the head,

but the head itself

(as it stands in its reality)

stands in exaltation,

Shabbos Parshas Tisa,

posuk Paz

and 36

And through this - the entire body is elevated,

the essence of human existence and his powers, and he becomes united with the Supreme One - "And they shall give, each man an atonement for his soul to Hashem."

[And also in the word 'ונתנו' - which reads itself back and forth

(from above to below and from below to above)

נָשֹׁוָה״ - alludes to the connection of ratzo v'shov (run and return)/

And from this, it is also drawn into his portion in the world

(return)

So with the machatzit hashekel that Jews gave

(through which it was "tisa et rosh bnei yisrael")

they made the adanim,

the foundation of the Mishkan,

where it becomes "v'shachanti b'tocham".

On the other hand - in the lifting of the head, the air emphasizes the ratzo v'shov that comes to those who are in a low state,

According to the explanation that "tisa et rosh etc. l'chaper al nafshoteichem" was for "ha'over al ha'pekudim",

the sin of the calf - as we read in the continuation of the parshah the details about the incident of the calf

(What kind of descent is this,

that because of it "it is read but not translated" the episode of the second calf"]

and the

forgiveness, pardon, and atonement for this through the drawing down of the Thirteen Attributes of Mercy

(a most sublime drawing down)

“Hashem Hashem etc.”••,

Until the lowest level - the air in the level of "and He will not acquit"

(as one reads it in the Torah¹• - "and He will acquit and not acquit" in one sequence,

not as in the recitation of Tachanun,

where one concludes "and He will acquit" / i.e.

that this includes the 'those who do not repent'

[And it can be said because due to the very connection of a Jew with the Above

(through his actual part of G-d from above,

And when you grasp a part of the essence, you grasp all of it⁴•)

He stands

(even before repentance)

Higher than all names,

Including the names in the Thirteen Attributes of Mercy/

Based on this, one can say a hint in the sequence of portions - Parshat Zachor,

Parshat Parah and Parshat HaChodesh:

On the remembrance of the deed of Amalek

(on Shabbat Zachor)

And on the fulfillment of the eradication of Amalek

(on Purim)

To nullify the matter of coldness

(as it occurred on the way)

"In the service of G‑d - comes the parah,

Whose service is - the burning of the heifer,

being warmed and kindled with a Divine fire,

which completely nullifies the coldness that can remain from Amalek,

And in this itself - one does not go from the light to the heavy,

first a small fire and then a greater fire,

rather, the burning of the heifer is a complete burning,

so that only ash remains

(as above)

And

Sefer HaSichos - 5703

Together with this, one has the extension of holiness downward

(Shuv)

And after that there is the completeness of the service of Jews in ratzo v'shuv,

The purification of the Red Heifer as a preparation for Parshas HaChodesh "that they should perform their Passovers in purity"⁷• - one comes immediately,

In immediate proximity••,

to Parshas HaChodesh,

"This month shall be for you the beginning of the months, it shall be for you the first of the months of the year",

"He showed him the moon in its renewal and said to him etc. 'See and sanctify like this'"⁷• - then every Jew

(who are similar and count by the moon, may he live)

becomes a new reality,

until - the Geulah,

"This month shall be for you."

"Rosh Chodesh of Redemption"⁷,

And it includes the future redemption - "In Nisan they were redeemed and in Nisan they will be redeemed,"

"As in the days of your going out from the land of Egypt, I will show him wonders.""

And accordingly, one can explain the connection of the portions in the Torah

(according to the fixed order of the perpetual offerings in their sequence)

- then after Parshas Tisa comes Parshas Vayakhel-Pekudei

(combined this year)

After that among all Jews there was the service of "Take a census of the heads etc.,"

run and return,

Both among Jews who stand at a high level and among Jews who need to reach "to make atonement for your souls" - can be the completeness of the matter of "And Moses assembled all the congregation of the children of Israel,"

to assemble congregations⁷⁴,

The

Unity of all Jews in one congregation; and together with this one reads on the same Shabbos

(with the same number of those called up)

Parshas Pekudei,

What is emphasized is that the gathering of Jews into one community,

no single and individual Jew is nullified and lost, G‑d forbid,

because each one of them is counted

("Pekudei")

and a matter that is counted is not nullified⁷⁵,

In addition to what Jews

(Because of the nature of their existence)

are fixed,

And a fixed entity*⁷ is not nullified⁷⁷.

The lesson from the above is understandable:

Parshas Parah and Parshas Ki Sisa are both Torah readings,

Torah (from the term for instruction),

and an instruction that comes together with a grant of power from Above to fulfill the instruction.

(as the Sages said⁷ "I do not ask etc. except according to their strength" / and a lesson that applies to the entire year - as understood from the fact that both portions are read only once a year⁷⁷,

Shabbat Parshat Tisa,

0' Sarah

"Once a year"••*,

because it has the power to influence the entire year,

including all

(year from the word'"'")

changes in the year

And then - upon all the years after this,

Since shanah is also from the term shinui [change],

One repeats the same matters again*"')

And according to the above, the reason for this is understood

(that the lessons of the Torah portions are relevant to every attainment)

- because the service of ratzo vashov (run and return) is the foundation of all aspects of divine service,

throughout the entire year and all times,

And for all Jews and in all situations⁵,

Shekalim is the first of the Four Parashiyot

(additional readings)

In addition to that, they then read only the beginning of the portion; and the reading of Parashas Parah - once a year is the fourth of the Four Parashiyot,

Whereas the reading of Parashas Chukas is in the order of the portions,

And they then read the entire portion.

And in general - a Jew,

In all his matters,

he must not rest,

he must always be in a movement of ratzo v'shov and hisnas'us harosh,

not being satisfied with what he has accomplished until now,

and also bring down all matters into an internalization and settlement,

both regarding his own service — in the study of Torah

(including — in the aspect of pilpul)

and fulfillment of the mitzvos,

And in matters of permission,

And both regarding his service and influence on others,

Or bring out in the other the service of ratzo v'shov.

And in our time and our current situation - one does not need a lengthy contemplation to find a matter in which there should be a change

(nature)

for the good

(ratzo v'shov/ and a person knows in his soul

(even without his mashpia and the "make for yourself a rav"⁴')

And with special emphasis this year,

the year 5750,

acronym: it should be a year of miracles—then the atmosphere when he stands "upon the mountains" of holiness,

there must be with him "I will raise my banner"⁰⁵—ratzo,

and together with this he must continue it in a return downward,

until in the aspect of a valley,

including and especially in our generation—the work of disseminating Torah and Judaism and disseminating the wellsprings outward in the southern hemisphere,

When our master, teacher and rebbe, the Rebbe Nasi of our generation

(with his arrival here fifty years ago,

in the year

Shlomo Shem/ that exists and does not cease forever

(Bamidbar 19,

Tanhuma Chukat 8)

See at length in Sefer HaSichos 5749 Vol. 1 p. 346 and onward and in the notes there.

Sefer HaSichos — 5750

Hashem, may He be blessed)

prepared the way there,

and gave each one the mission and empowerment to refine his portion in the world there—the portion assigned to each one,

and specifically he

(the messenger)

has the power to refine it.

The lesson of ratzo v'shov and hitnas'us rosh

(from Parshat Parah and Parshat Tisa)

Must be especially regarding the agunahs (whose time has come) - now standing within thirty days before the holiday - the preparations for the holiday of Pesach,

including giving Maos Chitim⁷"¹,

To provide all the needs of the holiday to those who require them,

So that they can celebrate the holiday of Pesach with joy and a good heart,

And say 'Kol dichfin yeisei etc.':

The mitzvah of providing for another's Chag needs must be done in a manner of 'lifting the head of the children of Israel' and ratzo v'shov - both in quantity and in quality:

Lichloh L'rosh - a giving in a manner of expansion

(Nesias Rosh)

From the giver's perspective,

Not just a tenth or even a fifth,

But more than that,

[Although Chazal say, "Do not spend more than a fifth",

The Alter Rebbe explains,

Thus, in these generations of ours, 'one must increase charity very, very much,'

And 'one should not be concerned about [the rule] 'do not spend more than a fifth'.'

And all the more so in this generation of ours - several generations after the Alter Rebbe,

And together with this - the generation of the Nasi of our generation,

his successor,

whose name is Yosef, from the term 'addition',

including - addition in charity,

and Yitzchak,

including - giving charity with joy and a good heart,

with a cheerful countenance]

and also a giving in a way that one effects a lifting of the head of the recipient - by giving charity with a cheerful countenance

(which is a main principle in charity"")

and this should also be in a manner of ratzo vashuv: one need not wait until the charity collector comes to him in his place and asks for money for the needs of the holiday,

rather one must himself be in ratzo,

Running and searching where one can give Maos Chitim, etc.

[In addition to that which he gives as much as the charity gabbai asks of him]

And if the words are spoken that a Jew may not rest regarding all matters of avodah,

all the more so - regarding that "I await him every day that he will come" - that a Jew cannot rest until he will bring Mashiach Tzidkeinu,

And therefore he runs to do all that depends on him - in our actions and our service - to already complete the sheyarei,

the last sheyarei of his avodah,

in order to already bring Mashiach Tzidkeinu,

And particularly, since we have already completed our deeds and service - from the first nine parot (red heifers),

Including - the service of the "War of the House of David"² to nullify the "Reproach of Your enemies, Hashem" and the "Reproach of the footsteps of Your anointed one"²,

And it is already as it is written, "All the end times have passed"³

[And although this thing depends on repentance³,

His Holy Honor, my father-in-law, the Rebbe, has already testified that we have already repented,

Parshat Tisa,

Parshat Parah

And as stated many times,

And we have already also finished adding the snaps⁴

And we are already at the tenth cow that Moshiach Tzidkeinu will prepare⁵

in the true and complete redemption,

And then it will be "Blessed is the L-rd forever, amen and amen"⁶

the drawing down of G-dliness into the world,

in the manner of "Ameich,

the initials of "E-l Melech Ne'eman"⁷

And a second time "Amen"

(With a vav ha'mosif/ at the end of a long nun,

Which indicates the drawing down lower and lower"

And then

(In this Psalm 90 that follows,

That one begins to say "in the coming week" after the conclusion of Psalm 89 before this)

"A prayer of Moses",

Since this includes all prayers,

including and especially - "A prayer of the afflicted when he swoons and pours out his plea before G‑d"

(in this day's chapter of Tehillim)

And in the well-known teaching of the Baal Shem Tov,"

that the prayer of this poor man

(which refers to the prayer of all Israel,

who are on the level of a poor man relative to the Most High)

It consists in the very essence that - "before G-d he pours out his plea,"

until "before G-d,"

above the name Havayah - "and your eyes will behold your teacher,"

and together with this - "Bless, my soul, G-d,"

(as the conclusion of the lesson / then my soul is continuing

(blessi, from the language of drawing forth)

G-d below,

until in the manner of "Blessed is G-d forever, amen and amen."

Sefer HaSichos - ה׳תש״נ