English translation — ש״פ בשלח, חמשה עשר בשבט

a new [Torah] will go forth from Me"⁵⁴,

the perfection of the revelation of the inner dimension of the Torah⁵⁵

("the secret of the reasons and the hidden

of my treasures"⁵⁴)

In the true and complete redemption through our righteous Mashiach,

and immediately, forthwith.

Sefer HaSichos - 5750

From the sichos of Parshas Yisro,

22 Shevat 5750

- the second yahrtzeit-hillula of the righteous Rebbetzin Maras Chaya Mushka, n''e z''a -

On the first utterance in the Ten Commandments

(in our parshah)

¹ - "I am the L-rd your G-d who brought you out of the land of Egypt, from the house of slaves" - the question from the commentators is well-known

(brought in several Chassidic discourses of our Rebbeim and Nesi'im)

: Why does it say here "I am the L-rd your G-d who brought you out of the land of Egypt" and not "who created heaven and earth",

and this is a greater wonder than Yetzias Mitzrayim

[The essence of Yetzias Mitzrayim is a change from yesh to yesh,

as opposed to the creation of heaven and earth which is yesh me'ayin]

The question becomes even stronger according to what the Rambam writes

(at the beginning of his book Yad HaChazakah)

that "knowledge of this thing - to know⁶ that there is a First Existence and He brings into existence all that exists, and all existences from heaven and earth and what is between them only exist from the truth of His existence etc." - a positive commandment, as it is stated "I am the L-rd your G-d"*.

That is,

that "I am the L-rd your G-d"

refers to the knowledge that the Alm-ghty created heaven and earth⁷.

And based on this, the question is even stronger: why doesn't it say "I am the L-rd your G-d, Who created heaven and earth"? ^.

Rashi on the verse

("that I took you out of the land of Egypt")

explains: "The taking out is worthwhile so that you should be subjugated to Me."

That is to say,

So "that I took you out of the land of Egypt" is a reason why Jews need to accept His kingship.

Shabbos Parshas Yisro,

22 Shevat

etc. and his subjugation to the Almighty

("incidentally, Hashem your God"/

Accordingly, it is understandable why it does not say "I created heaven and earth" - because this comes as a continuation and reason for "I am Hashem your God",

that Hashem is the G‑d of Jews,

one must say a matter

(reason)

that applies only to the Jewish people

(which is why they are distinguished from the entire world)

- The concept of "I brought you out of the land of Egypt"

(and not "I created heaven and earth" which relates to all creations)

•׳.

But from the wording "I am etc. who brought you out"

(for the word "asher" indicates a continuation from what is stated before this)

it implies,

that the meaning in the verse is,

"I am the one who brought you out,"

"Asher Hotzeischa" explains "Anochi Hashem"

(And not a separate matter - "The redemption is worthwhile so that you will be enslaved to Me")

And one could say that this is one of the reasons why the

above-mentioned commentators do not accept Rashi's explanation

(that "Asher Hotzeischa etc." adds a second meaning)

And therefore they ask the question

(and Chassidus emphasizes it in every place")

Why does it not say "which I created heaven and earth" instead of "which I brought you out etc.,"

Because from the simple meaning of the verse it is implied,

that "which etc." is an explanation that "I am the L-rd" is the "which I brought you out of the land of Egypt".

And consequently the question arises: Why does it not state a higher title: "which I created heaven and earth"

[And that which it says "I am the L-rd your G-d" means: your G-d who also created you

(in addition to that which He took you out of Egypt/ Havayah from the word what is"

(the creation/ in a way that He becomes your G-d,

your strength and your vitality"]

One of the explanations in the discourses" on the question

(Why does it say "who brought you out of the land of Egypt" and not ״I created heaven and earth״?)

- is,

Because the Exodus from Egypt brings out a higher level in G‑dliness than the creation of heaven and earth: the creation of heaven and earth is from the name Elokim

(Bereishis bara Elokim etc.)

- Elokim in gematria equals hateva⁵׳,

From a level in G‑d‑liness that is connected with the measurement and limitation of nature of the world: But the Exodus from Egypt was in a miraculous manner

(suspension of nature)

- the King of kings revealed Himself to them

(in His glory and His very self)

and redeemed them\",

which is

Sefer HaSichos - 5750

stems from the name Havayah which is higher than the

(nature of)

creation,

Therefore, it has the power to negate its nature.

And since that "אנכי ה׳ אלקיך" at the giving of the Torah is a revelation of the name Havayah, which is above creation

(until a revelation of Anochi,

of His very Essence)

Therefore, it is written afterwards "אשר הוצאתיך מארץ מצרים" - a revelation of G-dliness above creation.

One must, however, understand: how does the explanation correspond

(that "who brought you out, etc." indicates that "I am the Lord your God" is above creation)

with this interpretation,

as brought in the aforementioned Rambam,

that "I am the Lord your God" refers to "knowledge of this matter" that the Supreme One is the Creator of heaven and earth⁷.

("First Existence and He brings into being all existence, etc.")

- It is difficult to say that "who brought you out of the land of Egypt"

(from the Name Havayah)

Rejects the interpretation of "I am the Lord your God,"

that this refers to the Creator of heaven and earth.

(from the name Elokim)

And we can say the explanation of this—according to the explanation of the innovation in the Giving of the Torah in general:

It is known the question: What is the innovation and upheaval of the recitation of the Ten

Commandments at the Giving of the Torah,

With thunder and voices and lightning - "seemingly the Ten Commandments are simple things,

Do not murder, do not commit adultery, etc.,

They are rational commandments and they pertain to the existence and settlement of the world,

And they were fulfilled even before the Giving of the Torah

(But some of the commandments that were commanded to Noah,

and even earlier - Adam the first"- )

? And to add,

That "You shall have no other gods" is one of the commandments before the Giving of the Torah,"

And also the knowledge in the reality of G‑d

("I am the L‑rd your G‑d")

was also before the Giving of the Torah

("and in all people — until the generation of Enosh")

and especially from the Patriarchs

("starting from our father Avraham who recognized his Creator⁵־")

So the explanation of this: "The purpose⁴ of the giving of the Torah" is "to bring about a revelation of the light of the Ein Sof, blessed be He, literally, etc., which is clothed in the Torah, which is His wisdom, and He and His wisdom are one, for He is the knowledge and He is the Knower, etc., that this revelation be specifically in lowly physical matters,

And this is 'And G-d spoke all these words',

In order to say 'I am the L-rd your G-d', that is, that 'I am' is His essential being and substance, blessed be He, literally, in a manner of revelation, until it is called 'your G-d'."

That is,

Then the innovation of the giving of the Torah

(When the decree was nullified

(And the separation)

Between the upper realms and the lower realms, that the upper realms should not descend below and the lower realms should not ascend above⁵ -/ is,

Then, Divinity which is higher than the framework of creation

(And on the contrary—"who brought you out of the land of Egypt")

should be drawn down and revealed below in physical matters

Parshas Yisro,

22 Shevat

Specifically—in the simple matters connected with the existence of the world

("You shall not murder, you shall not commit adultery, etc.")

which derives from the level of Elokus

("I am the L‑rd your G‑d")

which is connected with creation⁴?

And this was revealed through Matan Torah:

In the Torah there are

(generally)

two levels

(corresponding to the two levels, so to speak, in the Giver of the Torah,

Divinity in the category of creation and Divinity above creation)

How the Torah "journeyed²⁷ and descended in the secret of the levels from level to level in the chain of worlds until it clothed itself in physical things and matters of this world"

(down to the simple matters like "You shall not murder" and the like)

- Torah as it is connected and has a relationship and value to the world.

And even as the Torah "preceded the world"? that itself indicates a value and relationship to the world,

and especially that one adds² "two thousand years the Torah preceded the world",

two thousand

(Chochmah and Binah²)

and not two thousand and one.

Just as Torah is in its root and source - His wisdom and will of the Holy One, blessed be He,

and He and His wisdom are one²⁷,

and in the language of our Sages: "a precious treasure that is hidden for you"¹,

until "sports before Him"² - incomparable entirely to the world and the order of evolution

Even from the ten sefirot of the World of Atzilut

And certainly from the World of Beriyah-

ah)

that He and His life are one, etc.,

and higher than the sefirot without end, etc.")

And the novelty of Matan Torah is - that "He gave us His Torah"

(as in the blessing of the Torah)

then "you will be expanded"

(of the Holy One, blessed be He)

which is entirely beyond comparison to the world

("a hidden treasure that is hidden to")

- "He gave us" in the Torah as it is "ascended and descended etc. until it clothed itself in physical matters",

Thus, when the Torah is as it is in enclothement and connected with worldly matters,

one has the Torah as it is one thing with the Holy One, blessed be He,

[As is emphasized also in that the Torah is the "notebooks and ledgers" of the world,

"The Holy One, blessed be He,

(in the aspect of "First Existent")

looks into the Torah and creates the world"¹⁴,

And in the language of the Zohar⁵: "The Holy One, blessed be He, looked into the Torah and created the world"]

Accordingly, it is understood how the explanation that "Who brought you out of the land of Egypt" indicates G‑dliness that transcends creation

(does not contradict,

but on the contrary -)

goes together with the interpretation that "I am the L‑rd your G‑d" refers to the Creator of heaven and earth

(G‑dliness as it relates to creation)

- because the intent in the giving of the Torah is,

that the revelation of G‑dliness that transcends creation should be drawn down and permeate the existence of created beings; and in order to accomplish this completely, there must be the unification of the two levels in G‑dliness — that which transcends creation and that which relates to creation: "Who brought you out of the land of Egypt" reveals that the concept of "I am the L‑rd your G‑d"

(Also

Sefer HaSichos - 5750

but Creator of heaven and earth)

is higher than creation; in a different style: there is "I am the L-rd your G-d"

(as He is Creator of heaven and earth)

G-dliness is revealed which is incomparable to creation

(as above regarding the two levels in Torah)

And the power to connect and unify the two opposite matters

(Torah and G‑dliness that are above creation and Torah and G‑dliness that are invested in creation)

-comes from His Essence, may He be blessed, which is above both of them

(both from the existence of the world and from the negation of the existence of the world)

As He invested Himself, so to speak, in Torah: because Torah and the Holy One, blessed be He, are entirely one,

one thing with His Essence, may He be exalted, which is above all matters,

Includes also — above the description of 'entirely one' and 'singular' etc. — that Torah above the world becomes connected with Torah as it is invested below in the world,

even in the simple matters.

That is,

that the novelty of the giving of the Torah

(regarding Torah and commandments which were with the Patriarchs before the giving of the Torah)

is twofold:

the Torah

(and commandments)

before the giving of the Torah was

The level of Torah as it is connected with the world,

And therefore is

The fulfillment of the Torah and commandments was primarily in spirituality,

And this did not penetrate and refine the lower [world]³,

To make from the physical world an object of holiness"³;

However, at the giving of the Torah is

the Torah was given as it is in its root and source - the Torah of Hashem,

until it is rooted and one thing with His Essence,

incomparable entirely from the world,

and there- fore

it has the power to be drawn down and transform the physicality of the world,

that all the beings in the world are in and within their boundaries,

They should become a holy object,

until they are unified with G‑dliness and Torah which is above creation³⁷.

And one could say,

that the three matters:

Creator of heaven and earth,

Divinity that is above creation,

His Essence, which is above both,

which unites them both - are hinted at in the introduction and beginning of the Ten Commandments - "And G-d spoke all these words, saying: I am the L-rd your G-d, etc.":

Before the Ten Commandments were said

(all these words)

- there is "G-d",

as He is prior and higher than "And G-d spoke, etc., all these words."

And we can say that this refers to His Essence, may He be blessed³,

which is above all matters; and from "Elokim" comes the revelation of "Vayidaber"

(speech)

But it is not a revelation that is below His Essence, may He be blessed,

Rather, "Vayidaber Elokim" that "Anochi"

Elokim,

His essence, may He be blessed,

Shabbos Parshas Yisro,

22 Shevat

says,

that I - Anochi)

makes that "Havayah" - the Divinity that is above creation - should be one thing with "Elokecha" - your chosen and your vitality,

Divinity that is invested and relative to the creation's'"■.

According to the above - so in the commandment of "I am G‑d your G‑d" there are three matters:

The knowledge that the Supreme One is the Creator of heaven and earth,

The knowledge that the Supreme One is higher than the existence of creation,

and

A higher knowledge - the connection of both aforementioned knowledges through His Essence - we must explain the words of the Rambam at the beginning of his book•*,

Then "the knowledge of this thing"

(from "I am the L‑rd your G‑d")

includes the two

(three)

matters that the Rambam writes in the first two halachos: Halacha 1 - "to know that there is a First Existent and He brings into existence all that exists, etc.",

and Halacha 2 - "And if it should arise in the mind that He does not exist, then nothing else can exist."

And prefacing the question:

How is it possible to say that "it would enter one's mind that He does not exist" G-d forbid?! And even more so: a Jew has the obligation

(which is a part of the mitzvah of Talmud Torah)

to study the halachah in Rambam - a halachah in the Torah,

that "it would enter one's mind that He does not exist" G-d forbid!

What is the meaning of the lengthy expression "and if it would enter one's mind etc."

What is the addition and novelty in Halacha B that 'no other thing can be found' regarding Halacha A that 'all found things'.

They are not found except from the truth of His existence.

It was once explained*,

That in Halacha A - 'that there is a First Existent and He brings into being all that exists' - the Rambam speaks about the knowledge of the existence of Hashem, that the Almighty, as it were, contracted and lowered Himself to be in the aspect of 'existent'.

(an existence that relates to bringing into being a found thing / to create the world

(with ten utterances / and from the aspect

(of 'First Existent')

"He brings into existence all that exists".

And in the second law (<i>halacha</i>), he adds:

(that one must be)

a higher manner and level in knowledge of G-d

("comes to mind")

: as the Supernal One in Himself is "not

(in the category)

existent",

Entirely higher,

that is not in beard,

from the category of existence

("existing not in existence"⁵*/ even as existence

(stands)

in Torah,

all the more so existence in the world,

And according to the level - "if something else can exist" - there it is entirely not relevant

(Matter and definition of G‑d)

Reality.

And it can be said that the two halachos correspond to the two matters mentioned above in "Anochi Hashem Elokeichem":

The knowledge in "Anochi Hashem Elokeichem" that He is the Creator of heaven and earth

("First existence and He brings all existence into being etc."/

The knowledge that the Supreme One is "not

(in the category)

existing"

(as understood from "who brought you out of the land of Egypt")

And before this - before these two laws - the Rambam prefaces: "The foundation of foundations and pillar of wisdoms",

acronym of Havayah, and that "He is in the aspect of the truth of Atzmut"**,

and that He is above all categories and descriptions,

higher than

Sefer HaSichos - 5750

Definition of Existence

("First Existent"/ and above the negation of existence

("Non-existent"/ negation of affirmation and negation of negation⁴⁵,

and also the negation of the attribute itself

(But since there is no other way to express it,

we say it in this language/ as discussed many times and especially during the last year.

And since He is above both "existent" and "non-existent", therefore He includes and connects "the knowledge that there is a First Existent etc." and "it could be thought that He is non-existent",

Then "I am G‑d your G‑d"

(Also when he is contracting himself to be "First Existent")

is "He is not

(in category)

Existent" — like the preface to the Ten Commandments: "

(And G‑d spoke)

Elokim,"

And when He says "I am Havaye your G‑d" — the connection of Havaye

(in the aspect of "not found")

and G-d

(in the aspect of "existent")

And accordingly, it can be said,

Then "knowledge of this thing" includes three matters: the knowledge "that there is a First Existent and He brings into existence all that exists etc." / the knowledge

(elevation in intellect)

"that He is not found etc."

And also - the knowledge in "the foundation of foundations and the pillar of wisdoms

(knowledge)

"the truth of the essences"*⁴ which connects both aforementioned knowledges.

The aforementioned matter is also hinted in more detail in the details of the verse "And G‑d spoke all these words, saying,"

and from the Ten Commandments:

The revelation of "And [He] spoke"

(from "Elokim")

consists of - "all these things",

"all things" plural - details and minute details

[the Ten Commandments,

which include the entire Written Torah,

the entire Torah⁴⁹,

also the Oral Torah,

also everything that a veteran student will innovate"⁵]

and in a revealed manner

("G‑d")

And all this - in a manner of "saying",

as explained in Torah Ohr

(Parshas Tavo)

*⁵,

Then "superficially, the word 'leimor' has no understanding and is not like every 'leimor' in Scripture, which means 'to say to another,'

In contrast, regarding the Ten Commandments, it is impossible to interpret this way, since all of Israel heard and face-to-face G‑d spoke⁵² etc.,

But the explanation is: 'leimor' means to speak all the words of the Torah, etc.,

And like the matter 'My words that I have placed in your mouth'⁵,

And this power was given to Israel, that the halachah that issues from their mouths is the word of G‑d literally.

Shabbos Parshas Yisro,

22 Shevat

that was said to Moshe at Sinai, etc.,

as it is written, "My tongue shall answer Your word,

that the Torah is Your word, but my tongue shall answer in a response after the speaker."

And then it continues into the Ten Commandments,

Beginning with "I am the L-rd your G-d" and "You shall have no other gods" we heard from the mouth of the Almighty⁵⁵ - for these two commandments are "the general principles of the entire Torah,

For the utterance of 'I am' includes all 248 positive commandments,

and 'You shall have no other gods' includes all 365 negative commandments."⁵⁵

And these two matters are taken from the two levels in G-dliness of "existent" and "non-existent"

(as will be explained later, section 69)

And indeed - especially in the subsequent utterances,

which are "simple matters" connected with the existence of the world

[including afterwards also "And these are the ordinances etc."

(Just as the first ones were from Sinai, so too these are from Sinai⁵⁷)

-the judgments and laws of Torah connected with the reality of the lower beings⁵⁸,

down to the lowest level,

starting from the "Hebrew slave" sold for his theft,

And the laws of damages etc. all the details of the creations are unified with the level of G‑dliness that is above the existence of the world.

Beginning as this is in the mitzvah of knowing G‑d - "I am the L‑rd your G‑d": that a Jew should know and understand

("know")

With his physical intellect - both "that there is a first existence and He brings into existence all that exists etc."

And moreover - "should arise in the mind

(specifically daas,

not only faith)

that He is not

(in the category)

existing, etc.

And moreover: By him become united both knowledges,

that "I am the L-rd your G-d"

(as He is "existing first, etc.")

is "He is not

(in the category)

existing"

- And that comes from His Essence, may He be blessed

(which is above the category of "existent" and the category of "non-existent")

From this there is a wondrous lesson in the service of man - as explained in Torah Or there,⁵

(In continuation of the explanation in "Lemar"/ that when a Jew contemplates,

that when learning a subject in Torah,

it is in the manner of "Lemar" - he transmits "the actual word of G-d" - then "fear and dread will fall upon him when engaging in Torah, when he takes to heart that it is the actual word of G-d that was said to Moses at Sinai",

In the manner of "what is⁵ below in awe and fear and trembling and sweat, so too here etc." in the "Torah study of every person"

[Men, women,

and if each of them is obligated in Torah study"! Because his learning now

("even when studying on his own")

is "as if he received it today from Mount Sinai",

as our Sages said, 'Every day they should be in your eyes as new ones,'

until truly new⁴¹.

And particularly according to what was discussed above,

So the "le'omer" is comparable to "vayidaber Elokim",

from the aspect of "eino matzui",

even from His Essence, may He be blessed,

So every Jew in his day-to-day life has the power

(and especially through Torah study)

to feel and know and recognize "Elokim" which is higher than all matters,

higher than even "Anochi Hashem Elokecha"; in his simple life

(and certainly in the life of the soul)

he recognizes

(knows)

the Almighty - beyond that He is "the first being and from Him all beings are found etc." - as He is

(also as "the first being")

"He is not a being",

Sefer HaSichos - 5750

Regarding that 'no other thing can exist',

So that he hears and knows how the entire world

(all existing beings)

is connected with 'non-existence',

like time and place become above time and place!

And on the contrary - with this the Ten Commandments begin,

and then it is drawn into details,

in all the commandments and in the entire Torah.

And etc. standing in Shabbat Parshat Yitro,

When we read publicly the portion of the Giving of the Torah,

With the blessing before and after - and it should be said,

That this is analogous to the "time of the giving of our Torah" which is "once a year",

And then the giving of the Torah is renewed

(And in a more elevated manner than in previous years)

And from this it is drawn throughout the entire year.

And in particular, according to the Torah of the old Rebbe\,

that one must live with the time,

with the weekly portion - on this Shabbat one must live with the Giving of the Torah,

including - G‑dliness that is above creation and which is revealed in the world.

*

According to the above, one will also understand the reason that together with the loftiest revelation that was at the Giving of the Torah

(and likewise the Giving of the Torah in parashat Yitro and Va'etchanan)

Beginning from the revelation of the G‑dly soul that is in every Jew,

there was also given the power to clarify the lower things in the world,

beginning from one's own animal soul,

as explained in Torah Or⁶⁵ that

Torah is called "strength and wisdom",

It gives strength to reveal the G‑dly soul and in a manner of wisdom — to weaken the animal soul:

Revelation of G‑dliness from the aspect of "first existence"

(עשרה מאמרות)

"Leaves" a place for the existence of the world which was created in a way that it needs a rectification

(אשר ברא אלקים לעשות - לתקן■׳⁶)

Not so through the revelation of the aspect of "He is not found" and that which was at the giving of the Torah

(and that regarding the "nothing else can exist")

One gets the power to clarify and rectify and transform perfectly also the deficiency⁶⁷.

[And in another style: the revelation that above is yesh

(the true one)

And below is in - actualizes the nullification of the lower yesh"⁶]

And these are the two matters at the beginning of the Ten Commandments - "Anochi" and "VeLo Yihiyeh Lecha"

(corresponding to positive and negative commandments⁶)

- corresponding to the aspect of "existing" and corresponding to the aspect of "non-existing""⁷.

Based on this, one can explain the connection with today's lesson of Rambam - the conclusion of the book of Nashim.

(and the laws of Sotah)

- And when he concludes that the husband must guard "between him and her gently etc. in order to guide her in the straight path etc.,

he is careful with his wife, his children, and his household, and warns them and inspects their ways always until he knows that they are complete etc.,

as it is said⁷ 'And you shall know that your tent is at peace, and you will visit your habitation and not sin':

Shabbos Parshas Yisro,

22 Shevat

The Giving of the Torah is the wedding, so to speak

("The day of His wedding is the Giving of the Torah")

From Jews from the Most High.

And the Most High

("Ish")

- and what "What He does, He tells Israel to do" - gives strength and warns

(as explained in the Halachah)

That also in a situation

(in this lower world)

where there can be a possibility of an undesirable matter,

And to be, you will surely know that a Jew

(the "wife")

is peace and perfection,

"and you will know" that your tents are peaceful"

(his wife)

or air "and your nest will be visited"

(the members of his household - his offspring,

including the history of righteous ones, good deeds)"

There is a manner of 'nof' from the term house and dwelling - it becomes a dwelling in the lower realms,

a beautiful dwelling

("nof' from the term beauty)

And he concludes - "and you shall not sin".

What, at first glance: how does this fit with the rule" that one concludes with a good thing

[As the Rambam conducts himself at the conclusion of his books]

? And especially since before this he speaks about good matters,

he could have changed the order of the verse and written 'lo secheta' first and concluded with 'ufakadeti guch'

(similar to how the conclusion of the Mishnayot in Masechet Brachot,

that they change the order of the verse and write 'hefru toratecha' and then 'eit la'asot laShem' - in order to conclude with a good thing.⁷]

And one can say the explanation in this - that on the contrary: 'and do not sin' refers to the completeness of the good,

that even in a situation where there is a concern about 'sin'

Sin literally,

or sin from the term deficiency⁷,

as it is written, "I and my son Shlomoh are sinners")

-becomes "You shall not sin"²"

[Even if he becomes, G-d forbid, ensnared - he does teshuvah,

as through this it becomes "You shall not sin",

intentional sins become for him like merits... until actual merits]

Regarding the quality of it'hapcha choshech l'nehorah - with the advantage of light from darkness.

And it can be said that this is the perfection in the service of the Beinoni

(concerning a tzaddik)

So even

Sefer HaSichos - 5703

In a situation where there is a possibility of 'tachtah' / that an evil thought rises to his mind - he overcomes through his service,

And "immediately upon his ascent there he pushes it away with two hands"-"

And it becomes "you shall not sin".

And one should note and connect this with the acronym of Rambam - "Ravot Mofatai B'Eretz Mitzrayim"*,

And also in this, the emphasis is that the conclusion is with "B'Eretz Mitzrayim"

(not with "Ravot Mofatai")

- because of the advantage that emerges through the service "B'Eretz Mitzrayim"⁷,

"Min Hameitzar karati Yah, anani bamerchav Yah""".

And from the conduct of the Holy One, blessed be He, with the Jewish people

(on the day of His wedding, this is Matan Torah)

Thus the conduct that must be with every Jew becomes so lowered,

man and woman.

And to add,

That in the introduction to the Giving of the Torah, Moshe first spoke to the women and then to the men*".

Which emphasizes the above,

That first of all one must ensure the conduct of the woman

(And so too regarding the "woman" - the aspect of receiver - from and within every Jew,

But the woman to the Holy One, blessed be He / and through this becomes "And you shall know that your tent is at peace, etc."

Accordingly, one can also find and say that the learning from Shabbat Parshat Yitro

(Parshat Matan Torah)

before the yahrzeit

(on the 22nd of Shevat)

: On the day of the yahrzeit of a righteous man and a righteous woman, two opposite matters are revealed at once

From on high, and may he merit to inherit the spirit from the root of some righteous person, etc.

(But note from Tanya there above: Not every person merits to be a righteous person.

and etc.)

One

(akin to and reminiscent of the two concepts "Shalom Ohalecha" and "Lo Tichta")

: the ascent of the soul above⁵⁴"

(according to the level of G-dliness that is above creation)

And together with this - "Who works salvations in the midst of the earth"

the nullity of the world's existence

(as in "My many wonders in the land of Egypt")

And we can learn a moral and a hint from the name of the deceased - "Chaya Mushka": Chaya from the word life,

and one takes life from the Source of life

(His Essence, may He be blessed / and become drawn in the life of the soul

(a part of G-d from above literally)

until life in its simple sense,

As hinted in "Chi-Ya" with the addition of the letter Hei,

Hinting at the five articulations of the mouth and higher and higher,

so to speak,

the Ten Utterances with which the world was created, simply

("First Existent,

and He brings into being every existing thing")

From Chi-Ya is drawn into the second name, which is a foreign name - meaning the lower clarification

As we find with many great Jews, two names,

one name in the Holy Tongue and the second name in a foreign language,

as with the old Rebbe

(Shneur Zalman)

the middle Rebbe

(Dovberx the Tzemach Tzedek

(Menachem Mendel)

the Rebbe n''e

(Shalom Dovber)

[.

And on the contrary - specifically through this name in the vernacular

(at the end of the name,

similar to the aforementioned superiority of the end of the verse in the Rambam)

it is revealed that a most elevated ascent - that from the vernacular "language of this nation",

It becomes "This people I created for Myself, they shall relate My praise,"

concerning brick

(a brick and not a stone that is in the hands of Heaven-?)

the sapphire

(the Work of the Chariot)

which was given at the time of Matan Torah*.

Parshas Yachas,

22 Shevat

And in particular, since the name in the vernacular in our case is - "Mushka'/ what does it mean?

(also)

” scent of spices - that the soul enjoys His scent,

enjoys and delights,

and "there is nothing above pleasure".

And also the gematria of both names is - ע״ת,

And one should learn mussar and allude to "et" all of them,

the 28 "etim"¹,

which include times for good and times that are

d9)

that one can say that the source of the name "Sushka■׳" is from that of Berakhot

(Megillah,

: All the spices, one recites over them 'Borei atzei besamim',

except for Chushak,

since it is a live oil,

that we recite over it the blessing of Borei Minei Kesamim⁵⁶,

And the Rif has the version: "Mamoshka",

And so is the opinion of Rabbeinu Yonah.

And according to the Rambam

(Hilchos Berachos 269-.

Hilchos Klei HaMikdash, chapter 1, halacha 3)

and other commentators..

(the Ibn Ezra

(in the name of the RaSaG)

Rabbeinu Bechaye,

Abarbanel,

and others - Tisa L,

23/ 5

(the translation of)

Mor d'sammanei haktoret that is said in the Torah

(Tisa there)

[And not according to the opinion of the Ra'avad

(Hilchot Klei HaMikdash there)

(HaRamban•••

(On the Torah Tisa there)

And see R. Y. to Berachot there - Shmushk

(in Berachot there)

It is not myrrh from Torah which is of fragrant herbs, as it is written

(Song of Songs 5,

"I have gathered my myrrh with my spice"

And to note that we find many women's names after flowers and perfumes

(both in the Holy Tongue and in foreign languages)

And based on this, perhaps it can be said that also the name "Mushka• was given

(for the first time)

after the perfume myrrh.

And see Torah Or there

(and as it is in Likkutei Torah, Shir HaShirim 32,

section 1/ that myrrh indicates the service of is'hapcha

(see there in the explanation of the dispute among the poskim whether myrrh is permitted for eating)

And based on this, what is explained inside in the content of the name "Mushka" will be sweetened.

(in foreign languages)

- like the manner of the service of transformation,

"you shall not sin".

Openly, the good overflows,

But through the service of "you shall not sin", they become transformed into true and revealed good.

[as also hinted in the name of the deceased father,

his honor our master and teacher, the Rebbe - Yosef, after Yosef Yitzchak, may G-d avenge his blood,"]

So from "Achor" one makes a "Boo".

And in the manner of "Yitzchak",

from within laughter and joy,

as it is explicitly stated regarding women — that by their nature they have a pleasant countenance.]

And on the contrary — a supremely lofty good,

as the advantage of light over darkness.

And the main thing is the deed.

And particularly in connection with a yahrtzeit - as is the custom of Israel that one connects it with additions in matters of actual deed for the elevation of the soul.

[For through this one draws down the elevation of the soul here below]

And apparently in actuality also in this gathering of Jewish women and girls which takes place these days in connection with the yahrtzeit - where they have accepted and are accepting good resolutions in matters of actual deed.

[Until it is also already in print - from the gathering and resolutions from previous years - for print is for all generations¹•"׳]

Both regarding one's own service and regarding influencing others in all matters of Judaism,

And especially - in the three mitzvos entrusted particularly to women - acronym ה״ח״פ״י: lighting Shabbos candles,

Challah

(Kashrut of eating and drinking/ Niddah

(Family purity)

And all this - with joy and pleasure,

In the nature of women and girls in particular,

Then they do their work with vitality

(as the departed's name)

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With a pleasant countenance, etc.,

And in particular, through a gathering of Jewish women and girls - for a gathering of righteous ones

(And Your people are all righteous)

is a pleasure for them and a pleasure for the world⁵.

And regarding practical matters: It is worthwhile and proper to connect the yahrtzeit with increasing and multiplying in establishing institutions for the elevation of the soul

(in addition to the institutions that have been established until now, including and especially - institutions dedicated to the aforementioned three mitzvos.

And in particular - educational institutions of Pe'er B'nos Yisrael.

as it was renewed in the previous generation

(the generation of my revered father-in-law, the Rebbe - the father of the deceased)

that the great Torah scholars established schools also for the daughters of Israel

[although in previous generations schools were only for boys,

and the

(the main)

The education of daughters they receive in the home from their mother or grandmother,

older sisters,

and so forth^ like the educational institution "Beis Rivka",

which the Rebbe my father-in-law founded

(in the middle of his leadership)

And an additional innovation in this - that in the schools for girls they teach in addition to

practical halachos,

A style of conversation and some pilpul,

which gives life and delight in the study,

with the emphasis,

that the main thing is - the practical conclusion in halacha l'maaseh.

Similarly - it is worthwhile to add and increase in charity in connection with the yahrtzeit,

And how good - in a number of 470

The gematria of the name of the deceased woman

(as above)

And may it be Your will,

That the increase in multiplicity in all these matters should further hasten the fulfillment of the prophecy⁵"׳ "And they will awaken and sing, you who dwell in the dust,"

That the vitality and pleasure will be drawn down here below simply - souls in bodies,

And among them and at their head - the Baal Shem Tov,

the Maggid,

And the Nesi'ei Chabad - the Alter Rebbe,

the Mitteler Rebbe,

the Tzemach Tzedek,

the Rebbe Maharash,

the Rebbe

(the Rebbe Rashab)

n"a,

and K"K Muv"h Admo"r

and his deceased daughter,

the tribe follows the father,

as per the notification of Chazal,

And we will merit to recite "Shehecheyanu vekiymanu vehigiyanu lazman hazeh"—the time of the true and complete redemption through our righteous Mashiach,

immediately and literally.

Sanhedrin ?a,

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