English translation — משיחות ש״פ ויקרא, ה׳ ניסן ה׳תש״נ

The haftarah of the first Shabbat begins with the declaration of the Almighty upon the Jewish people: "This people I have created for Myself, they will tell My praise."

This declaration brings out the general virtue and special distinction of the people of Israel - every Jew and all Jews,

Men, women, and children,

in all times and in all places - then this is the Upper Street people: this people I have

(the Supreme One)

made and formed for Himself,

for My ways

("I created for Myself")

They recount My praise.

- With these few words, the prophet tells the uniqueness of the people of Israel,

The immense preciousness of Jews before the Almighty - as explained at length and in detail in the Written Torah and the Oral Torah.

And as will be explained below.

In this verse, simply stated, there are two separate matters:

Regarding the essence of the nation* - "This people I have formed for Myself,"

that they are His close nation,

the nation of the Almighty,

And

Regarding their service - "My praise they will recount"? And in the language of the Radak: "This nation

I created for Myself - to be a people to Me,

and they will recount My praise for the miracles that I will do for them etc.".

And of course, the atmosphere of the words of the Mechilta? And what is learned from this verse

("This nation I created for Myself")

that "There is no nation but Israel",

And from this it is understood that the first half of the verse is a matter unto itself.

(that Jews are called "His nation of Hashem")

Independent of "My praise they will recount."

The question arises: what is the content of "This nation I have created for Myself" in itself,

Independent of "My praise they will recount," of serving the Almighty,

and as our Sages said, "I was created to serve my Master"?

But a kind that requires explanation: "My praise they will recount" is stated in the language of certainty.

And at first glance,

Since this depends on the service of man

(not as 'This people I have formed for Myself')

-how can one say about this 'certainly will praise'?

Even though one can interpret that 'This people I have formed for Myself' leads to 'they will recount My praise'; the perfection thereof,

or as he said - the result thereof is for certain - 'they will recount My praise' certainly.

One must also understand the details of the language of the verse 'This people I have formed for Myself, they will recount My praise': a)

The description 'people'

(and not "Bnei Yisrael"* etc.)

"this people"

(not "Am Yisrael")

"Yetzarti" - not "Bara'ti"

(or "I did"/

Shas Vayikra,

5 Nissan

or not at all a language of creation,

but "you shall be to Me"

(as in "And you shall be to Me a treasure... and you shall be to Me a kingdom of priests")

The addition of the word "Li"

(and not simply "Am Zu Yatzarti")

"Yesapru" specifically and not another expression of speech.

Another matter that requires explanation - in general, it is: according to the known that "Maftirin every Shabbos and Shabbos from a Prophet similar to that which was read in the Torah"•,

One must say that the verse

(the beginning of the Haftarah)

Has a connection with the content of the parshah that is read before the haftarah - Parshas Vayikra.

The explanation of all this will be understood according to the aforementioned introduction,

That "this people I have formed for Myself" in general expresses the uniqueness of the Jewish people - that the Almighty made this nation for Himself,

This is indeed a nation - as it is extensively explained in many places in our holy Torah,

And each word of this verse brings out another point in this:

The foundation of this connection between Jews and the Almighty is - a people and a kingdom,

As it stands in many verses,

Teachings of Chazal and prayers

(and especially prayers of Rosh Hashanah)

When the Exodus from Egypt and the Giving of the Torah occurred, Jews became a people of the Almighty - Jews accepted the Almighty as King,

and the Almighty took them for Himself as a nation.

Until it stands in the aforementioned Mechilta: "There is no nation but Israel, as it is said: 'This people I have formed for Myself.'"

What is this itself - that Jews are the nation of the Holy One, blessed be He - expresses the greatest and closest connection between them - the essential bond that exists between a nation and a king: the nation is a nation specifically when it has a king; and likewise regarding the king,

as it were - "There is no king without a nation."

The reality of the king as a king

(Not only is the greatness of the king dependent on that he has a nation

(which includes all parts of the nation,

all types among Jews and all individuals,

being all a part of one nation)

That is,

that even before there are the commands of the king to the nation - there must first be the connection between them as king and nation,

And the result is - as a consequence thereof - that the king tells the people how they should conduct themselves,

And the people carry that out.

And in the language of the Midrash: "Accept My Kingship and afterwards I will decree My decrees upon you,"

Before there is the "accept My Kingship," there is no people upon whom the decrees can take effect.

And the verse says,

That the matter that Jews are the people of the Holy One, blessed be He - the Almighty established: "This people I have formed for Myself."

He did not merely choose Jews as His nation

("And you shall be to Me..."/

Sefer HaSichos - 5750

Only He sought them out as His people.

Therefore, it is understandable,

that in this there is no difference - only "Li",

"Any place that says 'Li' never changes": after the Giving of the Torah

(when there was the acceptance of My kingship through all Jews until the end of all generations)

one who is born a Jew

(or converted according to halachah)

He is a part of the Jewish people,

a part of "this people that I formed for Myself."

And as such – he causes that the Almighty is King,

for there is no king without a nation.

That is: being a Jew,

a part of the Jewish people – "this people that I formed for Myself" – has no conditions and is not dependent on his manner of conduct and his level of divine service in fulfilling the Torah and mitzvos

(as our Sages said: "Although he sinned, he is [still] a Jew").

; if he was born a Jew

(or converted according to halachah)

he is a part of "This people I have formed for Myself".

And on the contrary – this then brings "I will decree My decrees upon you",

his connection to Torah and mitzvos.

From this it is understandable,

that the very concept of "This people I have formed for Myself"

(independent of the service of "They will tell My praise")

Brings out a matter of the utmost elevation: the virtue of Jews being the Almighty's people,

which "I created for Myself"; that through this nation it is revealed that the Almighty is a King,

King of Israel

(and through them — King over the entire world)

And therefore the Almighty says "I created for Myself,"

for My sake

[in addition to that which "li" means to serve Me,

as follows]

- because through "this nation" He becomes king, so to speak.

It is known that even though the king is incomparable to the nation,

the nation must nonetheless be similar to the king,

so that then he can be king over them

[like with a nation and a mortal king - the nation must be of his kind,

similar to the king4•

One might think,

that the similarity between the Jewish people and, so to speak, the Almighty

(the King)

is only from the aspect of their soul and innerness

(and were it not for the service of man, it would not come out in revelation)

Says the verse, "

(this nation)

I formed for Myself"

(not "I created" and the like)

: This adds to the fact that every Jew is "a portion of Hashem is with him",

And his soul is "a part of G-d from above"⁵■ - so too the revealed and external form of the nation

(of all its members)

similar to the king,

because "I formed for Myself": the Holy One, blessed be He, formed

("I formed")

the form of the nation in a manner that it should be in accordance with His nation, the Holy One, Blessed be He—"to Me".

beyond the form of the forces and traits of a Jew

(which, in this, one could seemingly say that it depends on him,

on his development of the capacities, etc.)

are in a G‑dly form,

being a G‑dly nation,

for example—"Three signs are present in this nation: they are merciful, bashful, and perform acts of kindness,"

and so too regarding his ten soul-powers,

which have descended from the ten upper Sefiros"

Shas Vayikra,

the 5th of Nissan

(from the upper "Adam" / until even the illustration of his garments of thought, speech and action are in the manner of "I have created for Myself".

until even the illustration of the physical body

(the flawed)

is similar to the illustration of the four letters of the Name Havayah".

as also understood from the addition in Tanya on the verse's language that a soul is a "part of G-d from above",

And in Tanya, he adds and explains: "Mamash".

And as is known,

That in addition to the interpretation that this means "Mamash", a "chelek Eloka mima'al"

(And not just a resemblance and example of this/ it also has this interpretation,

that the "chelek Eloka mima'al" enclothes itself in the physical body in a manner of "Mamash",

until one can feel it with the sense of touch.

And one can explain regarding this,

that the tangibility of a living body of a Jew

(which one can encounter in actuality)

and from all his powers,

is animated by the "portion of G‑d from above",

and all his bodily movements

(movements of the fingers of the hand

etc./ even in a matter of permission and mundane,

is a revelation of vitality from his Divine soul?

Furthermore: even by a Jew whose conduct is currently not according to G‑d's command in His Torah - there is added upon that which "even though he sinned, he is a Jew"

(But this is with him in concealment)

- Also in this state, his true will is to fulfill the will of Hashem through the observance of the Torah and the mitzvos,

As the Rambam rules that every Jew

(Even one who screams the opposite)

"desires to be from Israel and he desires to perform all the mitzvos and to distance himself from sins,"

Only "his evil inclination overcame him,"

And therefore the law is that "we coerce him until he says I want,"

Because "he is not forced from outside, rather he forced himself with his evil mind,"

And therefore — "since he was beaten until his [evil] inclination weakened and he says 'I want [to divorce],' he has already divorced [her] willingly."

And from this it is understood that ultimately, even his revealed and external will is to fulfill the will of the Holy One, blessed be He.

And that which he says and behaves contrary [to this]

is because "his [evil] inclination overpowered him,"

as if someone stood and held his hand and did not allow him to carry out his own will.

And moreover: "Even" the most insignificant of the insignificant and the sinners of Israel sacrifice their lives for the sanctity of

Sefar HaSichot - 5703 (1943)

"the 5th [chapter] etc., not to deny the One G‑d" — as it was seen in practice throughout the generations, that even Jews who were not observant of Torah and mitzvot sacrificed themselves for the sanctification of G‑d's name in actual practice; and so too is his will regarding all the Torah and mitzvot.

As Chazal said, "A person does not commit a sin unless a spirit of foolishness enters him,"

A spirit which covers so that the Jew should not see how through a sin,

even a light sin,

one becomes torn away from G‑dliness,

But if he would see this,

or one would explain it to him,

he would also be willing to give his life over this.

Based on the above, it is understandable,

So in addition to this, what "This people I have created for Myself" brings out the virtues of Israel and the kingship of the Holy One, blessed be He, from the perspective of the essential connection between the people of Israel and the Holy One, blessed be He.

(see above, sec. 2)

- comes to yet another matter,

And a primary matter in this, from the perspective of what "This people I have created for Myself",

That the connection between the people of Israel

(and all its "parts" – every Jew)

with the Supreme One is revealed openly

(also in the form of Jews)

And in several ways as mentioned above,

until then their will

(revealed)

is to fulfill Torah and mitzvos

(only "his evil inclination overpowered him")

Based on this, one may say the meaning of "His praise they tell"

(definite expression)

to "this people I created for Myself":

In that the specialness of the Jewish people is seen from itself — from the aspect of creation from above

("I created for Myself")

- or in their depiction of powers until the physical depiction

(independent of man's service)

- thus this is expressed in "His praise they tell",

So the very essence and form of the Jewish people is such that it brings "His praise they shall recount"

[In the manner of the interpretation of "The heavens recount the glory of G-d,"

that the heavens themselves "recount the glory of G-d"]

: The simple meaning is not that the Jew must add by recounting the praise of G-d,

but his very creation does this automatically, by itself.

And it can be said that the matter of "His praise they shall recount"

(which comes from the very form of a Jew,

"I have created him for Myself")

Expresses itself also in the ?eternal day of the Jewish people,

That not looking at that which "you are the smallest of all nations"? a single sheep among seventy wolves¹/ and not looking at all the decrees and persecutions throughout the generations G-d forbid - the nation remains whole,

eternal and everlasting,

in a manner revealed to fleshly eyes

(at the same time when many of the greatest gentile nations have long since been annihilated)

Which this expresses openly in the eyes of all the strength of the Holy One, blessed be He - "My praise they will tell" - that He has invested in this "nation that I created for Myself",

"Myself" that never moves.

This matter is seen even more clearly among the Jews of our generation - the heirs and representatives of the last generation who experienced the terrible Holocaust,

In addition to the Jews who themselves experienced it - and despite that - the Jews remained whole,

And afterwards established sons and daughters who are truly the chain of the eternal and everlasting Nation of Israel forever and ever.

That every Jew who has

Sotah 3,

See Tanya, ch. 19.

Ch. 24.

Shas and Yekarot, 5 Nissan

lived through the destruction and remained alive

(Not looking at his personal status and situation, is a "living also" from the Above which brings out praise of the Holy One, blessed be He - "My praise they shall recount"!)

And further, and this is the main point: in addition to "My praise they shall recount" which becomes by itself

(without the effort of man)

Through "I have created for Myself" from Above - it awakens upon the "I have created for Myself"

(That this includes - the true will that is always present in a Jew - to fulfill the will of G-d/ that the

(his image)

Keeps constantly "pushing" and arousing a Jew to bring out "My praise" through his actual service - to conduct himself openly according to the will of the Holy One, blessed be He, in his form and daily conduct - in fulfilling the Torah and His commandments.

And as it is written - yelaidach mimnunadach.

With this, the precise expressions in the verse are understood - "This people I have formed for Myself, they shall recount My praise":

"People" emphasizes the connection between the Almighty and Jews as a people and king,

and in the manner that there is no king without a people.

(as above)

Another point in this: a nation includes many people and many types of people

(one person or one type of people - is not a "nation")

And in the language of the Scriptural■ - the ten types among Jews⁴,

from "your heads, your tribes" to "hewers of your wood and drawers of your water",

not looking at the differences between them

[Until even when 'scattered⁵ and dispersed among the nations']

- they are all

(in their form they are)

a part of a 'one nation',

connected with G‑d One.

And on the contrary - the majority of the nation consists of the commoners,

and on ministers and servants alone it is not possible to have a king⁵; a king is specifically over a nation.

And on the contrary: in order that there should be ministers of the king,

Must be a nation that makes the king, and consequently - the ministers of the king.

And furthermore: from the perspective of the king, there is no difference between the ministers and the common people - all are part of one nation,

But within the nation itself there are differences in levels.

Also: 'am' is from the term 'omemot' (faintness)■

(not like a burning fire)

Specifically, as Jews are souls in bodies,

separate and alien, as it were, from the King,

specifically in this state is the existence of a nation remaining,

which makes the Supreme One into a King

(but not so upon one's own children,

even a secret from them,

is not remaining His kingdom)

"This nation": the term "this"

("this")

shows that one can point to this nation - "pointed with his finger and said 'this'."

This means,

that the fact that Jews are a nation of Hashem is in every generation and every place

(not only coming out of Egypt and at the giving of the Torah,

when "you became a nation"⁴,

or at the time the Beis HaMikdash existed etc.)

In addition to that which every matter

Sefer HaSichos - 5750

In Torah is eternal⁴

(as an eternal directive)

in all generations,

this is even more revealed when it says "this nation" - and in the words of the Baal Shem Tov - that this very nation,

which one can point to with a finger,

The nation of Jews in every generation - "I have created for Myself" and "they shall tell My praise".

Another point in this: "this nation" means the nation

(Israel)

which is found in the present as souls in bodies in this physical world on this day - not the souls in Gan Eden,

or the souls in bodies as they will be in the World to Come after some time

(after the resurrection of the dead)

- but specifically these Jews who are found in this time, souls in bodies down below,

they are "this nation" regarding which the Omnipresent says "I have created for Myself".

And moreover: Since the Jewish people are one long chain

(chain -)

from the times of the Patriarchs,

Abraham, Isaac, and Jacob and the Matriarchs Sarah, Rebecca, Rachel, and Leah - is "this nation",

in this generation of ours and so forth,

The link of the chain which connects all generations before it and after it together; "this nation" they are the representatives of the people of Israel throughout all the generations before it and after it.

And about them it is said, "I have created for Myself": also their form is of a divine people; and therefore this is a manner of "for Me",

Not only that Jews are the people of the Almighty,

(which belongs to Him - li)

Rather, the creation of the Jewish people is in such a way that they have within themselves the strength to serve the Above - "li"

(for My sake)

I was created⁴² to serve my Maker,

and also to reveal in the entire world as He is

was not created except for His honor⁹-⁴.

And as discussed above,

Then through that which "I created",

has within himself a Jew

(in his revealed form)

a desire for Torah and mitzvos,

which pushes him to reveal the desire in practice.

Then it becomes "my praise will be added" – specifically "they will recount",

in a manner of revealed recounting.

Then the air "yisapru" from the word sapphire - to shine - David's very essence and form,

Until - David's actual service,

As above.

According to the above, one can understand the connection of the beginning of the haftarah

("This people I formed for Myself, they shall recount My praise")

with the beginning of the parshah - "And He called to Moses etc. Speak to the children of Israel etc. When a person from among you brings an offering to the Lord from etc.¹¹":

In this, one sees the three matters mentioned above: "Vayikra" is an expression of affection - indicates the essential love of the Almighty for Jews

(above all revelations)

Therefore, no name stands by it,

"Who is the caller,"

because this is higher than names and revelations"

(this comes from above")

- regarding the connection of "this nation" with "Li";

Shabbat Parshat Vayikra,

5 Nissan

The command regarding offerings - "And the L-rd spoke to him etc. 'When a man from among you brings an offering etc.'" - was said specifically to Jews - because they are called "man",

as in 'earth to the supernal'⁵,

attached to the Holy One, blessed be He.⁵ - similar to 'I created for Myself'

(So the form of a Jew is from the side of the creation of the Holy One, blessed be He,

and is in the likeness of the supernal)

: And therefore it comes out in the actual service of the offerings - similar to 'My praise will recount' through the service of man,

And it comes as a result of "Vayikra" and the command regarding offerings

(In addition to "Tehilasi Yisapru" which is brought about by the very existence of the Jewish people as above)

From all the above, there emerges in practice - regarding the attitude one must have towards a fellow Jew - a twofold ramification:

Firstly - in the greatness of the praise and virtue of the Jewish people - of every Jew,

man, woman, and child - regardless of his status and situation,

he is a Jew,

a part of a nation about whom the Almighty says, "This people I have formed for Myself; they shall recount My praise."

And to such an extent is the greatness of praise and virtue of Jews,

that in addition to their own virtue

("This people I have formed for Myself")

it brings about that the Almighty becomes a King!

And from this emerges the difference: when one criticizes a Jew who, for whatever reason, his conduct is

(yet)

not

(In completeness)

Regarding the observance of Torah and mitzvos - the attitude toward him must be - that he is a part of "This people I have formed for Myself"

(Regardless of his conduct

In practice/ and through him

(His very essence)

Becomes "My praise He shall recount" - the praise and strength of the Holy One, blessed be He, in the eternity of the Jewish people!

All the more so when it comes to the Jews in our generation - which, in addition to the fact that some of them are "captive infants among the nations"⁵⁵,

Consequently, they are not at all guilty of their standing and situation in Judaism,

And moreover, the main point - being the heirs and representatives of the generation that went through the troubles, G-d forbid, in the last generation,

"Trouble shall not arise twice" - they are "living miracles",

who tell the praise of the Almighty

("They shall recount My praise")

as above.

The practical lesson from this is - how much one must endeavor to find merit and speak in praise of Israel,

knowing their great virtue as a people close to the Holy One, blessed be He; in addition to this,

And this is also the main point,

So by speaking in praise of the Jewish people - this is also praise of the Holy One, blessed be He,

Who chose and created specifically His nation Israel,

"I have created for Myself"!

The second practical difference and lesson is - regarding the efforts and responsibility to arouse more Jews and to

(them)

educate them to engage in all matters of Judaism: since every Jew,

even one who is not perfect in observing the Torah and mitzvos,

is a part of "This people I have formed for Myself,"

or from the aspect of his revealed form,

including - that with him, the desire to fulfill Torah and commandments is complete in heaven

(as known/ and this pushes him that he should be "My praise they shall relate,"

fulfill Torah and commandments

(even though "his evil inclination overpowers him")

- is evident

Sefer HaSichos - 5750

And simply,

So the conduct with him must be,

to arouse him and reveal in him more will,

His will - through him to explain,

with words that come from the heart,

and with pleasant ways and ways of peace,

The importance and preciousness of Torah and mitzvos,

as this is relevant to him in his connection with the Above.

And so forth, not to go with a 'you', G-d forbid,

that I saved my soul,

and to shut oneself in one's own four cubits

(even if they are of holiness/ and to ensure oneself that other Jews

(who, in his opinion, are not on his level)

should not confuse him - because besides the main point,

that this is the opposite of the positive commandment of "Love your fellow as yourself"*⁵,

the positive commandment of "all of the Torah"⁵⁵

(When one says before prayer each day⁵⁴ for his own needs and those of his household)

And the principle of "all Jews are responsible for one another"י• - this speaks about the one who is close to the Holy One, blessed be He,

of whom "My praise they shall recount",

And he has the ability to bring those Jews even closer to the Almighty,

It is understandable the greatness and magnitude of responsibility that he bears!

And furthermore, this is the main point: the perfection of every Jew affects the perfection of all other Jews, since they are all "one complete structure"•⁵,

And as is known, "Israel" is an acronym for "there are six hundred thousand letters in the Torah"⁵,

Every Jew has his letter in the Torah,

And just as in a Sefer Torah, the kashrut of the entire Sefer Torah

(all the letters)

depends on the kashrut of each individual letter,

so it is also among Jews,

that the completeness of every Jew affects the completeness of all other Jews

(even the completeness of the letter Aleph of 'Anochi',

the Master of the World)

And consequently, it is understandable,

that one engages in helping another,

affects not only the recipient,

but also yourself.

And especially during the time that one would have used for helping other Jews,

one uses — at least a part of it — for eating, drinking, and sleep, and other mundane matters,

and not specifically for Torah study and holy matters.

From all this, the difference and lesson in the negative aspect is understood: how much one must be careful regarding the honor of Israel,

And so forth, not to speak a sharp word about Jews, Heaven forbid and may it not be said - as explained at length elsewhere about the great caution that must be exercised in this:

Since Jews are the people of the Most High,

And the Most High is their King,

It is understood,

That one who has true fear of Heaven,

Is afraid to speak about the children of our Father, our King in Heaven.

Or even vice versa: he who speaks badly of Jews - speaks not good, G-d forbid, of the One Above, G-d forbid, Who chose the Jewish people! When one arouses the people - one arouses the King, G-d forbid,

Because there is no King without a nation!

And as the words of the prophet Zechariah⁴: "He who touches you

Parshas Vayikra,

the L-rd's treasure

touches the apple of His eye"

(of the Holy One, blessed be He)

Just as it was said regarding the collective Jewish people,

So it is also regarding a part of the Jewish people - that, G‑d forbid, speaking negatively about a part of Jews,

and even about one single Jew,

for all Jews are a "single, complete entity",

And an injury to one Jew,

is an injury to the entire nation

(as is known)

- an injury to the apple of G‑d's eye.

And thus, it does not affect the count of the desert,

Only the actual content of the speech.

And so forth, when this is said publicly,

In the presence of many of Israel,

And with a publication of air among good Jews

(until - translated into their language)

If the words are said regarding this, every Jew,

Certainly, regarding one who has influence on other Jews,

is even more relevant regarding the responsibility and caution in the honor of Israel — of course from the law concerning a prayer leader who hates even one of the congregation "shall not go up"*.

When someone has stumbled and spoke about Jews,

and especially in public — he must do specifically appropriate teshuvah on this,

complete regret for the past and a good resolution for the future,

and in a manner that all listeners

(who heard the words that went beyond the honor of Israel)

and they will know that he has regret, etc.

And who is greater than the prophet Isaiah,

Who, when he spoke about the honor of the Jewish people - although he had a valid reason for it - was punished by the Almighty.

And it could be said,

That what came to Isaiah was such a matter,

Even though it could be said that surely Isaiah was not deserving of that act

(Being a prophet,

And in the category of prophets who saw the Merkavah vision,

And in this itself - the highest level in the Merkavah)

- So,

In the manner of how it is understood regarding the downcast that it was not fitting for that deed, etc.,

Only this was as a means to open a door to repentance even for such a matter.

And in the well-known expression: "I showed you repentance"⁴*.

And through repentance comes double [strength] in the service of love of Israel.

As it is also seen that after the story with Isaiah

(in chapter six in the book of Isaiah)

come many prophecies and promises for the future.

And even though, who can compare to Him?

(to Yeshayahu/Isaiah)

And who is equal to Him,

Has Yeshayahu opened the door of repentance for everyone who becomes ensnared, G‑d forbid, in words about the honor of Israel.

And may it be His will that these words should achieve their effect — and the command of our Sages, "Accept the truth from whoever says it,"

And especially since most of these words are taken from the Written Torah and the Oral Torah.

Regarding Jews wherever they are — they must know,

That all harsh words about Jews are nullified like dust of the earth, and no impression remains at all.

And on the contrary—the Almighty blesses every Jew with all good in material and spiritual matters,

in order to be able to study Torah and fulfill the commandments,

allowing proper health,

health of the soul and health of the body,

and length of days and years.

Sefer HaSichos — 5703

good things — until the coming of the righteous redeemer and furthermore.

Following the discussion regarding the completeness of the Jewish people,

is here the place to mention about the completeness of the Land: just as the Jewish people are the nation of the Holy One, blessed be He,

the chosen nation,

so is Eretz Yisrael - the land of the Holy One, blessed be He,

"the chosen land" - the Holy Land,

which the Almighty gave to the Jews as an "eternal inheritance".

And as discussed several times: Eretz Yisrael belongs to every Jew wherever they are,

whether those who find themselves in Eretz Yisrael,

Those who find themselves

(for the time being)

in the Diaspora.

And therefore, no one has the authority to give away to the nations of the world even a part of the territories in Eretz Yisrael that already belong now to all Jews.

[And in particular, since giving away of the territories is connected with actual danger,

pikuach nefesh,

for the Jews who live there,

as explained in Shulchan Aruch•*]

One must not be influenced by the nations of the world and must stand with full force to not give up any part of the territories in Eretz Yisrael which Jews have already actually received,

and G‑d forbid even to think about giving something away,

and certainly not to speak about it.

The concept of "This people I formed for Myself, they shall declare My praise"

(in the current haftarah)

has a special connection with the present time - the beginning of the month of Nissan,

In those days

When one prepares for the time of our freedom,

the holiday of Pesach - when Jews were born as a nation from the Almighty*; then it became the "nation that I formed for Myself".

And since this was in the month of Nissan,

the time itself gave a power into Jews and lifted them up "to Me"

(to the Almighty)

- as is known what the Gemara says,

that a word with two nuns,

And in our case - Nissan - means "miracles of miracles": Nissan elevated the Jewish people in a manner of "I will lift up my eyes to the mountains"⁷,

as the people of the Most High.

And currently, standing in the month of Nissan of the year 5750,

the acronym: 'It will be a year of miracles.'

And in continuation of what was said above regarding the great love of Israel - now is the time to again arouse and urge regarding the efforts to provide for all who need it 'money for wheat,' including all the needs of the holiday,

as discussed at length elsewhere.

And may it be His will that immediately and truly be fulfilled: 'In Nissan they were redeemed; in Nissan they will be redeemed in the future'⁷,

and all Jews - the completeness of the nation - 'with our young and our old, with our sons and our daughters,'

But one nation,

go to Eretz Yisrael, the complete land,

the Holy Land,

together with the completeness of the Torah,

one Torah,

connected with Hashem, the One — in the true and complete redemption,

immediately, truly.

Amen,

So may it be His will.

Isaiah 49,

And see Sefer HaSichos 5749 part 1 p. 371, Rash.

Sefer HaSichos - 5750

At the gathering of the Rebbe shlita to Anash sheyichyu who blessed him,

On the eve of Shabbat Kodesh Parshat Tzav,

11 Nissan 5703

- After the evening prayer -

First of all - amen, may it be His will on all that was said above¹,

And particularly on the blessing of the true and complete redemption through our righteous Moshiach,

And on this specifically one says the phrase: "amen, may it be His will

(as understood from the words of the Rambam²)

-including these blessings in the letters and the like.

May the Almighty fulfill the wishes of their hearts for good,

and the wishes of the heart of every single Jew among all of Israel,

men, women, and children,

including and especially — the blessings and good wishes that were just spoken here,

up to and especially the blessing for the true and complete Redemption.

And certainly the Almighty will fulfill His promise "And I will bless those who bless you"³,

that one who blesses is blessed⁴,

With the blessing of the Holy One, blessed be He,

which "its addition exceeds the main part"⁵,

and it is His full, open, holy and expansive attribute⁶ - to every single Jew,

in all that he needs

(and certainly health of the body and health of the soul

for each and every one with all the members of his household,

with expansion in material livelihood and in spiritual livelihood,

including in the matter of the time of the year - that all the preparations for the holiday of Pesach should be with joy and a good heart, both materially and spiritually.

In this comes additionally when the desires of their hearts is from a multitude of Jews - and was said in speech,

openly and publicly,

in the presence of many tens of thousands of Israel,

And "in a multitude⁷ of people is the king's glory,"

King of kings, the Holy One, blessed be He - as known, the virtue of a congregation of Israel⁸,

As it is written, "Seek the Lord when He is found, call upon Him when He is near,"

And our Sages, of blessed memory, said¹ that in a congregation the Holy One, blessed be He, is "found" and "near" throughout the entire year.

And particularly, when added to the advantage in the soul

(the request and blessing of the public)

comes also the advantage on account of the place and the time: [in the] place — the synagogue and study hall and house of good deeds of the Rebbe, my father-in-law, the Nasi of our generation,

and [in the] time — in the month of Nissan,

which is connected with "miracles of miracles"

(as understood from the words of the Gemara near the end and conclusion of Tractate Berachot¹¹)

and within this itself — in the year 5703,

The initial letters spell out: "It will be a year of miracles."

Sefer HaSichos — 5750

And since all the virtues

(in soul, place, and time²)

— all these blessings and good wishes are certainly accepted and fulfilled in actuality, with greater strength and vigor,

including and especially — the primary blessing

(as was said earlier, verbally and publicly)

: the true and complete redemption through our righteous Mashiach,

This is also a matter of 'the time causes it': "In Nisan³ they were redeemed and in Nisan they will be redeemed in the future,"

And especially since in the month of Nisan itself, they already go through two Shabbasos⁴,

And one prepares and stands already in immediate proximity to the holiday of Passover together with "our redemption and the ransom of our soul"⁵ - the true freedom of every Jew and of all Jews,

in the true and complete redemption through our righteous Moshiach,

And immediately and instantly - like the empowerment from the weekly Parsha - "Tzav",

"Tzav⁶ means only an expression of alacrity immediately and for generations,"

And from this one comes directly, and especially through the reading immediately

(before this Minchah prayer)

To "And it was on the eighth day" - the concept of the redemption⁷.

And simply - then "with our young and with our old etc., with our sons and with our daughters"⁴⁸,

"And behold, with the clouds

of heaven",

all Jews go to the Holy Land,

and to Jerusalem, the holy city,

and to the holy mountain,

and to the Holy Temple and the Holy of Holies,

"And there²⁰ we will make before You the offerings of our obligations, the perpetual offerings according to their order, and the additional offerings according to their law, etc., according to the commandment of Your will."

And even before this

(immediately when Jews bless Jews as above)

- are fulfilled all the blessings in actuality,

according to the ruling in Shulchan Aruch² that when Jews make a good resolution,

the Almighty gives immediately the reward

(as if one had done it in actuality and in its perfection)

And one goes from strength to strength, taking with oneself all the blessings mentioned - "And I will bless those who bless you, etc.,"

All who bless are blessed,

As above.

In all these blessings, there is additionally, from the fact that in the month of Nissan itself, it states: "On the eleventh day of the month of Nissan,"

the prince of the children of Asher²²,

and "He gives the delicacies of the king"²³ - the completeness in the extension of the blessings.

And to add,

Then which is particularly connected with the holiday of Passover,

as hinted in that 'Wam' which equals 501²⁴

(as explained in the writings of the AriZal²⁵)

-and 501 indicates a continuation

(blessing)

that is above the order of evolution²⁶,

and this is drawn downward and effects

blessing of light for the day and Shabbat Kodesh, [abbreviation]

11 Nissan

in the world²⁷

(as it was on Chag HaSukkos)

And within that, there is added even more on 11 Nissan of this year,

when we begin reciting Chapter 89 of Tehillim²⁸ where it says "Olam chesed yibaneh",

which is connected with Avraham Avinu³⁰

("Achad³ hayah Avraham")

To whom the Almighty promised "And I will bless those who bless you"³.

And also the beginning of the Psalm - "A contemplation of Ethan the Ezrahite" - is connected with Abraham³²,

And connected with the drawing down of blessing to every Jew,

As is known, the Torah teaching of the old Rebbe on the verse

("A contemplation of Ethan the Ezrahite" / transmitted by my revered father-in-law, the Rebbe³³.

Until the end of the Psalm - "Blessed is Hashem forever, amen and amen,

That all these blessings are drawn from

(ibid.)

Havayah in the world,

and

with a double affirmation - "Amen v'Amen³⁴.

And simply - that the Almighty blesses all Jews with all the blessings from alef to tav³⁵,

and adds with joy and good heart in all matters of good,

beginning,

that each one has true nachas from themselves,

and from all the household members,

And from all this around,

And has the most essential nachas - that which Our Father in Heaven has from all His children,

all the sons and daughters of Israel,

that each one of them belongs to the "people³⁶ that I formed for Myself that they might declare My praise"

(as discussed above at length³⁷ / "they will declare My praise" even now,

and continue this "they will declare My praise" in the Holy Land in the true and complete redemption.

May it be His will,

that immediately and at once each one should see openly,

As in his own four cubits, all blessings from the Above are filled,

and in completeness,

from His full, open, holy and broad hand,

with visible and revealed goodness,

And immediately afterward - "They go from strength to strength"³⁸,

until "He appears before G‑d in Zion,

and out of joy and goodness of heart,

and in the language of the conclusion of the psalm

- "Amen and your mother."

[His Holiness the Rebbe, may he live long, distributed to each one: the pamphlet of 11 Nissan this year

(special edition/ together with a dollar bill,

in order to give it

(or its exchange)

to charity]

Table from correction - S.TaSh TaSh< Sa

Must be

Printed

Shu

Tur

Asid

The springs

The springs

and the spreading of the wellsprings

11

for the portion of

to explain

it is adjacent

X

sec. 11.

sec. 11

Responsa

understands

for stands

my teacher and master, the Rebbe

siman 62 and siman 63

siman 61 and siman 63

Mincha

Ti,

Ti,

(16

See also Chapter 20

Likkutei Sichos volume 33 page 160 and onward.

Likkutei Sichos.

5747.

(Likkutei Sichos, Vol. 24, p. 572 and on)

5745, sec. 10,

5746, sec. 4

(Likkutei Sichos, Vol. 29, pp. 19-518; 551-52)

5746

5746

(45

Shuva

(above p. 25 and onward)

Shuvah.

16 and onward.

(62

in Additions p. 722

p. 11 ff.

in the additions)

p. 5 and onward.

Part 2, in additions)

p. 6

p. 5

and onward.

5746

(Likkutei Sichos, Vol. 29, p. 555)

Note and writing

5746 note for writing

Elul 5746

B'chiyas P'nei

B'tei P'nei

(Sicha,

19,

34 that the completeness of joy

19 < l

(25

That the perfection of joy

That the perfection

In additions see 722)

Above see 11 and onward,

In additions)

above, p. 11,

Part 2 in Appendices

from Israel.

to do

from Israel,

and to do

"to be

ChaLD p. 222

Berachah 5748 sec. 7

(67

Tisa

5701

(70

p. 595

p. 595

Likutei Sichos

p. 25*

p. 25

(54

in the additions p. 722)

above p. 11

in the additions)

above p. 5

vol. 2 in additions)

see 266

p. 276

(Likkutei Sichos

p. 6

and onward.

upon them.

the flood

upon them the flood

And without witness

p. 71)

p. 70)

the one after it

see 61-60)

p. 50)

that the Holy One, blessed be He

outside the Land, p. 16 and onward.

volume.

(5747)

to come

p. 4

(Maamarei Admoh"a Kuntreisim□ p. 5)

and see

p. 4.

and see

Toldot

Todlot

(99

p. 107

p. 96

p. 96

pp. 6-8

pp. 6-8

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p. 104-5

p. 101-5

(14

p. 105

p. 101

(54

In Shva"g to the note

Note

Note

ibid.)

ibid.)

on the Rambam

Chalig, p. 119)

Korach.

at its end)

Likkutei Sichos

should be N'ror b

printed in column 1

note 44

p. 98

p. 96

(57

to my son, to Yitzchak

to my son Yitzchak

a wife for my son

p. 97

p. 96

his birth

farbrengen

(above p. 121 and onward)

farbrengen.

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Chaye Sarah p. 96 and on.

Chayei Sarah 5750.

(69

Should be: in column b

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Note 70

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"son״)

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p. 107

p. 96

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p. 257.

p. 257)

and onward

Part 15, p. 96 and onward.

Part.

(5750)

Likkutei Sichos

p. 50 and onward)

And day

p. 50)

and onward day□

(78

Luach HaTisvu - Sefer HaSichos 5703 part 1

should be

Printed

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Tur

Page

p. 575

p. 357

Part 1

Chutz LaAretz, Se'if 200 and onward.

Miketz.

(34

Yud,

Thus,

the world

(68

then

the world

magnify His

makes great His

do all

p. 366)

p. 366.

in Tosafot Yom Tov

p. 159 and onward.

pp. 127-9

(90

there new redemption

new redemption

(97

Challah p. 148-9.

Vayishlach.

at its end.

in footnote 5.

Chapter 11

Ch. 14

Half of Tefillah

that soul □

that both of them

even though both of them

came,

limb,

(55

Y and Keras

He will remember us

"Honor

in his introduction to Magen Avraham.

Magen Avraham 8,

Demitlalla)

*.

(63

Demitlalla•)

Sa,

"A<Shkak<"sh" see 1,

"A<Shkak<"sh see z",

⁶⁰Ishkakish

Likkutei Sichos, vol. 25, p. 432 and onward)

as explained

Printed in the discourse of Admu"r HaKuntresim, p. 263

Printed in the tower.

and onward.

To the Rebbe shlita

and onward.

and ibid., n.)

and ibid., 0.

113

Chapter 2

(Appendix)

(74

segulah

(as it is written

segulah,

as it is written

segulah

nations

the nations

to the nations

תתשטז,

(p. 1115)

(26

our Parsha

our Parsha p.

And see also

48,

ibid.,

(57

(59

Yosef

and Yosef

Ratu,

(82

Ch. 29.

Ch. 19.

Shovavim

(102

p. 242.

pp. 241-2.

(22

Avraham

Avram

Avram

Chalav Yadeha p. 42 and onward.

Rosh Chodesh.

S.Y.H.

(33

in his generation".

11 Shevat

11 Shevat

in the world

in the year 5711.

in the year 5711.

in the year

p. 90 and p. 316.

p. 91.

Bekravtet

the string",

the mirror,

in the Midrash

should read: 29)

Nitzavim 30,

Bamidbar 59,

(29

volume 34, page 163 and onward

Tavo.

(39

worthy"

worthy

all opinion

say

and move

(mainly)

and equalizes

and bows down

the head

c,

Section p. 46.

13,

(9

Go.

Likkutei Sichos

will change

will change

will change

our parshah

Yitro

Ohr HaTorah

Bo

Va'eira

(86

19,

9-10

(89

spices,

spices",

on it

and onward.

And see below, p. 316 and onward.

and onward.

Vol. 26

5747.

Likutei Sichos Vol. 36 p. 123 and onward)

5747)

Sichos

and onward)

(25

Vayikra there,

ibid.,

(65

21,

at their beginning)

26,

25

(45

Correction Table - Sefer HaSichos 5750

(Part 1

should be

Nadases

Shu"h

Tur

Page

In the book,

it is written

In the book,

writes

Scripture

40

"Tzutz

"Your righteousness is righteous"

Chanunim

40

kings.

Mamrim.

(1?

41

Atidin

Atidim

Sifrei

50

that their existence

that the existence

will pass)

51

Likkutei Torah, Chukat, there

Likkutei there

55

12,

12,

(24

55

פ״ס

(45

Sec. 2.

Sec. 1.

Avodas HaKodesh

And see.

357

And see.

2)

-

Rambam

45

to him like

that two like

in it, as the width

74

64

(107

74