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

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

(in two Torah scrolls)

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

The third portion of the "Arba Parshios"

(Parshas Shekalim,

Parshat Zachor,

Parshat Parah and Parshat HaChodesh.

It is understood,

that being two special portions in the Torah,

each of them has a unique content,

and there is in this what is not in that.

Additionally — and this is also essential — beyond the general difference between the weekly portions that are read in a fixed order throughout the year and the special 'Four Parshiot' that are read on specific Shabbatot — analogous to the distinction between 'tamidim kesidram' (the regular daily offerings) and 'musafim kehilchatan' (the additional offerings according to their law).

[And there is an advantage in each of them: the fixed order of the portions in the manner of 'tamidim kesidram',

Demonstrates their strength and importance

(Therefore, tamid ve'eno tamid, tamid kodmei)

: From the second side,

"Musafim kehilchatam" demonstrates that even though it is not the principal

(But it comes as an addition to the principal)

It is, however, an addition according to Torah to the principal,

It adds even regarding the principal of "Tamidim kesidram"]

Together with this, however, it is also understood,

that there is a relationship between the

two parshiyos,

both being readings in the Torah,

Torah from the term hora'ah*,

and Torah Ohr — a luminous teaching,

and particularly as they are read together on the same Shabbos and in a single sequence.

And one could say further,

that in addition to the general connection between them

(since they are during the Torah readings, the Chonen HaParshios has a common point among them.

It is known the explanation in that Parshat Parah is called "Zot Chukat HaTorah"

(and not "Zot Chukat HaParah") because "the mitzvah of the red heifer is the entirety of the Torah",

In this is reflected openly the concept of ratzo v'shov on which the entirety of the service of Torah and mitzvos is based:

The act of the heifer consists

(in general)

from two matters: a)

burning of the cow to ash,

"and he shall put upon it living water into a vessel"*: and one mixed the ash with the water,

and from this one did sprinkling

(sprinkled)

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

The two paradoxes

(burning the heifer to ash and water)

are the two lines of ratzo and shov,

elevation and drawing down: burning the heifer by fire is a movement of ratzo

(elevation)

- like fire that pulls itself

(by its nature)

from below upward,

And were it not for a physical object holding 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 water is in a level place

(in the low place)

- they remain standing in their place

(settling/ not like water that keeps drawing itself upward.

And in order for there to be the purification

(through the red heifer)

one needs the joining of these two movements.

And this is the reason why the commandment of the red heifer is "a statute of the Torah" - because "above there are two calves, these are ratzo v'shov"

[General concept of the matter of the red heifer"¹]

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

(ratzo v’shov)

: lift up

(from below to above)

himself and his portion in the world,

from their physical state, that they should be included above in G‑dliness — through his desire and running with love like flames of fire,

"A perpetual fire shall be kindled upon the altar; it shall not be extinguished",

should be offered like a sacrifice to G-d,

“When a person brings an offering — from yourselves, an offering to G‑d”

(and in general)

- through the service of prayer”; and together with it to draw down from above to below holiness and G‑dliness,

And in every

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

And see there.

Lut - through Torah study

(that is compared to water)

and the fulfillment of the mitzvos,

which bring holiness down.

Beginning as it is with a Jew himself,

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

"The soul of man is the lamp of G-d,"

which "desires and yearns by nature to cleave to its source and origin, the Holy One, blessed be He."

with his body,

whose foundation is dust,

and his nature like dust - to descend downward.

And thus he elevates in this physical land - he raises the world from its lowly state,

and causes it to be a land that "desired to do the will of its Master"¹⁷

(ratzo)

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

(Shuv/

Thus, that the ultimate 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 unified into one, even until the Unique One of the world

(In addition to "Echad" - also "Yachid""^ that specifically has the power and ability to unify opposites

(upper and lower,

ratzo v'shov)

And the opposites,

the ratzo and the shov,

they assist in this - because through the ratzo and shov of the upper and lower and of the lower and upper, the unity between them is completed"¹.

Parshas Tisa,

Parshas Parah

Since ratzo and shov

(Which is explicitly 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 v'shov 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 understand- able,

that

(In addition to that which ratzo v'shov is a medium through which is carried out the purpose of Torah and mitzvos

(the unity of the upper and the lower/ is)

In the very essence of the matter of ratzo v'shov itself, the purpose of Torah and mitzvos is fulfilled,

The inclusiveness of the matter of the commandments is that through this there is drawn down to the person the aspect and level of that which is stated in the holy Chayos²² "and the Chayos run and return"²²,

As it is found by Avraham*².

"Going and journeying."

In simple words: "This is the chok 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)

Rather he is in the midst of a

And the utterance was only again,

The clay was not with the upper in its place: it draws by means of a hint and again together,

The completeness of the connection between upper and lower is made,

until a dwelling place is made for Him

(for His essence)

blessed be He

(and together with this -)

in the lower ones,

In the categories of the lower garments.

Constant movement, running back and forth,

Ratzo v’Shov (running and returning).

He is never satisfied with his previous service,

But he continues to ascend and go from strength to strength,

[As this is in animals literally²⁵: the sign of life is — a constant movement

(All living things move²⁰)

: And also the continuation of life is in the manner of ratzo v’shov: the heart sends blood throughout the entire body by always beating with two beats

(the palpitation of the heart²⁷)

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

When he stands in a settlement,

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

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

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

to add more in quantity and in 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 shov - so that the new level in avodah becomes settled within him,

Hergel na'aseh teva sheni״,

Until - teva stam".

And when the higher ratzo is

Sefer HaSichos - Tashag

Also has been drawn into a shov - he is not satisfied with that

(Because ratzo vashov is "Chukas HaTorah"

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

but in all levels)

And immediately there is generated in him a new desire and ratzo to have even more - he who has one hundred wants two hundred etc.,

And then - he also draws this down into a shuv,

and so on and higher,

ratzo vashov level above level.

The service of ratzo v’shov begins

(like all matters)

in holiness,

and in this itself - in Torah study

("This is the statute of the Torah")

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

as follows)

The essence of Torah study is - pilpul of Torah,

the toil and intellectual exertion in Torah with dialectical reasoning (shakla v'tarya) in a manner of ratzo v'shov

(in intellect)

- arguments this way and that,

with questions and answers,

and after he has an answer to a question,

he delves deeper into it and a higher, deeper question is awakened in him,

And then he answers this,

Vav.

- There is the order of study and the advantage of studying settled laws without give-and-take,

When at first one has the conclusion in practice in a clear and revealed manner: and there is the second order in study on the method of pilpul and give-and-take for in-depth analysis.

And in the language of our Sages, may their memory be blessed - "sharp and questioning,"

and "deliberate and concluding,"

"Oker Harim" and "Sinai",

"Pilpulist" and "Sederist".

And although the main thing is the halachic conclusion that is derived from the shakla vetarya,

and the pilpulist actually conducts himself according to the halacha

(after it has been decided)

as is obvious and simple,

is however in the method of study

(also after the halacha has been decided,

And the author says before it was decided)

There is also the way

(- initially)

Pilpul and shakla v'tarya

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

"Derosh vekabel sachar")

And on the contrary - specifically David, the toil

(In pilpul and discussion)

comes to the pre- standing of Torah⁵⁷,

until that this is relevant to halacha in practice

(as follows)

And as is known"⁵ the difference between Talmud Yerushalmi and Talmud Bavli,

that in the Yerushalmi

(and moreover - in the Mishnah)

Then the main study is in "my laws, decided without deep and lengthy pilpul,"

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

[And therefore Chazal say¹⁷ "He set me in darkness, that is the Babylonian Talmud"]

Until they brought to light every matter to its truth,

And from this pilpul were innovated a multitude of entirely new laws."

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

Sham Tisa,

Parshas Parah

Although in the Yerushalmi there are halachic rulings without pilpul

(Nevertheless, it is specifically through the analysis and discussion in the Bavli,

that it is longer and more explained⁴¹,

one arrives at a greater clarification in the truth of the matters.

And it can be said,

that this is the reason why the composition and completion of the Bavli was _"after Rabbi Yochanan composed the Yerushalmi Talmud in about one hundred years" - in accordance with the practical order of study,

and that it must be from the light to the heavy: first one learns halachic rulings

(without such discussion)

In the Jerusalem Talmud,

Then - over time

(one hundred years - in our case)

one arrives at a deeper clarification which emerges through a discussion

(in the Babylonian Talmud)

and for that one needs additional time,

therefore the completion of the Babylonian Talmud was approximately one hundred years after the completion of the Jerusalem Talmud.

As the actual order of study - "One should first learn and then understand"

(To recite the Gemara from one's teacher, etc.,

and then understand its reasoning - Rashi)

And

in his introduction.

And see Encyclopedia Talmudit, entry Halacha, p. 400.

And see there.

As the order is in the education of children: at ten for Mishnah,

at fifteen for Gemara."

And to note and add,

in later generations it was innovated,

that one begins to study Gemara

(pilpula d'oraita)

with children before the age of fifteen,

up to even close to the time when one begins to study Mishnayot - and one might say

(One of the reasons for this)

Because of the aforementioned advantage that exists in "Ratzo v'Shov,"

shakla v'tarya and 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 is regarding several matters that are revealed throughout the generations when one becomes closer to the redemption,

also as a foretaste and sample of the revelations that will be in the future,

in general

(in our matter)

- completeness in Torah study,

including in pilpul of Torah

(ratzo v'shov)

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

(in matters of holiness)

that they are all surrounded by "this is the statute of the Torah"

(the concept of ratzo v'shovx, beginning from - fulfilling the commandments

('great study that leads to deed'⁴⁸)

So in addition to this ratzo v'shov

Sefer HaSichos - 5703

(drawing down and elevation)

in the types of commandments

(A positive commandment and a negative commandment⁴)

Is the air of the fulfillment of the commandments itself"⁵ in a manner of ratzo v'shov - one mitzvah leads to another⁵¹,

And also in the quality of the fulfillment of the commandment - he does not rest and constantly increases in hiddur mitzvot,

until this becomes his regular service

(shuv)

And so he ascends level after level

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

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

and the drawing down of G-dliness below]

And it can be said

(as above)

that since ratzo vashov is "this is the statute of the Torah",

It becomes drawn down from the service in matters of holiness,

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

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

That even in this he should not rest,

But constantly ascend and grow,

Ratzo v'Shov (run and return).

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

Even in a lowly state,

And he is engaged in "enriches" and "Your ways" not as they are "for the sake of Heaven" and "De'ahu" - that also in this he has the power for ratzo v'shov of the mitzvah of the Red Heifer■²,

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

As emphasized in that the Red Heifer purifies from corpse impurity,

But

the primary sources of impurity,

and all its deeds outside⁵,

And on the other hand, the sprinkling must specifically be "before the entrance of the Tent of Meeting",

"intending and seeing the entrance of the Sanctuary"⁵⁴ - which signifies the service of teshuvah,

Which affects the purity of a situation in which it is lacking

(for the time being)

The "And you who cling to the Lord your God,"

Accordingly, there is lacking in this "life"⁵⁵ - that its purity becomes the avodah of ratzo v'shov

(fire and water)

: The great ratzo and thirst and teshuvah from a great love "like a thirsty and weary land" of such a one who until now was "in a land of drought and the shadow of death, etc., and utterly distant from the light of G‑d's countenance"⁵⁶,

Therefore his thirst is so great

(more intense than the thirst of the souls of the tzaddikim,

as our Sages said, “In the place where penitents stand, etc.”⁵⁶)

and by this, one is drawn into a return — into an intensification in the performance of Torah and mitzvos,

with greater strength"⁵

(in addition to [the fact that] intentional sins become for him as merits"⁵ until [they become] actual merits"⁶)

And one may add,

So the concept

(the ratzo v'tzamaon gadol)

is hinted at in the burning of the heifer:

The burning of the red heifer has a novelty regarding the burning of other offerings,

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

(only from the wood of the arrangement)

only

Shabbos Parshas Tisa,

Parshas Parah

Ashes,

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

It and all the wood of the bonfire that was burned with it,

And they sift everything with difficulty,

And every black thing that can be crushed and become ash,

Whether from its flesh or from the wood,

He crushes it until it becomes ash,

And if it has no ash, they set it aside

(until part of it becomes ash to fulfill the mitzvah of burning\")

and every bone that remained from its bones without burning etc. was crushed\".

And in the service of man, this shows,

Then the ratzo is not just a ratzo,

But with the greatest force - a great fire which "burns up" the entire existence of his animal soul.

(Parah)

in the Divine fire,

also a material as well

(which a small fire cannot burn / G-d.

He completely nullifies the desires of the animal soul in undesirable matters,

so that only ashes remain,

the essence of the animal soul

(the power of desire)

That is, he transforms it into a desire for good and holiness⁶⁴,

"And you shall love the Lord your God with all your heart - with both your inclinations"65,

According to the regular order in the service of God

(by one who has not sinned, etc.)

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

Additionally, if he does not burn all parts of the animal

(as with the other offerings on the inner altar that only atone for unintentional sins" / but when it comes to "impurity of the dead",

When he has himself

applied to mundane matters as they stand in a degraded 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 also burn the coarse material.

On the other hand,

One might think,

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

as a baal teshuva must have an additional caution and he must say 'I do not desire' because 'turn away from evil'⁶;

So together with the burning of the red heifer to ashes,

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

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

(upon which the essence of the Torah and mitzvos is based)

In all levels and states - in holiness,

In the domain and atmosphere below that,

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

Just going out and raising oneself

(ratzo)

from his current standing, situation, and nature, and in a manner that this should not break or nullify [him],

but become for him in a manner of settlement

(shov)

and thus ascend higher and higher.

And in particular, they are in this

(His change of nature - ratzo v'shov)

There are different modes - each one according to the level and place where he "holds": the one who stands in a state and nature of shov

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

(Torah,

prayer and mitzvos)

- he must go out of himself,

and do ratzo to a higher level.

Including also - the ratzo

(from above

Sefer HaSichos - 5703

below)

To go out of his four cubits and help another Jew,

Because of the mitzvah of '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

(for whom it is understandable why he needs a ratzo)

Only also regarding tzaddikim who have not tasted the taste of sin

(Until they receive the power of the cow that in them there should be

(from time to time)

the ratzo with a great fire)

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

(the change of nature -)

the avodah of shuv,

Bring this down into a settlement and inwardness,

through Torah study and observance of the commandments,

until or again - he does not clarify his portion in the world,

and not by making another a messenger for this,

since this is his portion

(his portion)

in the world,

the responsibility lies upon him,

And sometimes only he has the power,

to clarify this.

And also, after the manner that by him there is the shuv - there must by him then be a higher ratzo,

and a higher shuv,

a1v.

According to the above, one will understand the connection between Parsha Parah and Parsha Ki Tisa:

In "Ki Tisa et Rosh Bnei Yisrael" it also emphasizes the constant ratzo v'shov that must be in the service of man,

and in both extremes - both in a state of highest elevation and in a state of lowliest descent:

Even though the head of man is by nature of creation higher than the other parts of the body

(even from the body of the speaker, unlike that of animals whose head is equal to the rest of the body even with the tail,

and so too the head of Jews

("a wise and understanding nation"³⁸)

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

that you must be "tisa et rosh bnei yisrael",

1. Exaltation and elevation

(Running)

on the head of the children of Israel,

Because by a Jew - there is no staying in one place: not looking at what he has, a head above other things,

And he learns Torah

(with his brain in the head)

- he must be lifted only higher

[as this is in simple Torah study - through pilpul of Torah,

as above]

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

only the head itself

(as it stands in its reality)

stands in exaltation,

Shabbos Parshas Tisa,

p. 82

and 36

And through this - the entire body is elevated,

the essence of man's existence and his powers, and he becomes united with the Supernal One - "and they shall give every man a ransom for his soul to the L-rd"

[And also in the word "ונתנו" - which reads the same forward and backward

(from above to below and from below to above)

it is equal - hints at the connection of ratzo vashov/

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 nesi’at rosh, it also emphasizes the ratzo v’shov that comes from 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 hap’kudim",

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

(What is such a descent,

that because of this "called but not translated" the episode of the second Golden Calf"]

and the

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

(a most sublime extension)

“Havayah Havayah etc.”••,

Until the lowest level - air in the level of 'and He will not cleanse'

(as it is read in the Torah¹• - 'and He will cleanse and not cleanse' in one passage,

not as in the recitation of Tachanun,

which concludes with 'and He will cleanse'/ d.

that this includes the air of the 'that are not returning'—•

[and it can be said because due to the very connection of a Jew with the Supreme One

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

When you grasp a part of the essence, you grasp the whole 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 the portions - Parshat Zachor,

Parshat Parah and Parshat HaChodesh:

On the remembrance of the deed of Amalek

(on Shabbat Zachor)

And the atmosphere of the eradication of Amalek

(on Purim)

To nullify the matter of coldness

(which happened on the way)

" In the service of G-d - comes from P' Parah,

that its service is - the burning of the red heifer,

warmed and kindled with a divine fire,

which completely nullifies the coldness that may remain from Amalek,

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

first a small fire and then a larger fire,

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

so that only ashes remain

(as above)

and

Sefer HaSichos - 5703

Together with this, one has the drawing down of holiness below.

(again)

And after what there is the completeness of the service of Jews in ratzo v'shov,

the purification of the Red Heifer as an introduction to Parshas HaChodesh "that they shall make their Passover in purity"⁷• - one comes immediately,

In direct proximity,

to Parshas HaChodesh,

"This month shall be for you the first of 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 is similar and counts by the moon, may he live)

becomes a new existence,

until - the redemption,

"This month shall be for you."

Rosh Chodesh of redemption⁷,

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

"As in the days of your exodus from the land of Egypt, I will show you wonders.".

And similarly we can explain the sequence of the portions in the Torah

(according to the fixed order of the daily offerings in their order)

- that after Parshat Tisa comes Parshat Vayakhel Pekudei

(connected in this year)

After that among all Jews there was the service of "Lift up the head of,"

Ratzo v'Shov,

Both among Jews who stand on a high level and among Jews who need to reach "to atone for your souls" - can be the completeness of the matter of "And Moshe assembled the entire 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)

Parshat Pekudei,

One emphasizes that the congregation of Jews as one community,

No single individual Jew becomes nullified or lost, G-d forbid,

For each of them is counted

("Pekudei")

And an item that is counted cannot become nullified⁷⁵,

Furthermore, that Jews

(Because of the manner of their existence)

are fixed,

and fixed*⁷ is not nullified⁷⁷.

The lesson from the above is understandable:

Parshat Parah and Parshat Ki Tisa are both Torah readings,

Torah from the word hora'ah (instruction),

and an instruction that comes together with a granting of strength from Above to fulfill the instruction.

(as our Sages said,⁷ "I ask for nothing etc. except according to their strength" / and a directive that applies to the entire year - as is 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 the

(year from the word 'change')

changes in the year

(And afterwards - on all the years afterwards,

Since 'shana' is also from the root meaning change,

one repeats the same topics again*")

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

(that the instructions of the parshiyos apply to every attainment)

- because the service of ratzo v'shov is the foundation of all aspects of service,

throughout the entire year and all times,

and for all Jews and in all situations⁵,

Shekalim is the first of the four parshiyos

(additions)

In addition to this, they read then only the beginning of the parshah; and the reading of Parshas Parah - once a year, the four parshiyos are arranged,

Whereas the reading in Parshas Chukas is in the order of the parshiyos,

and they read then the entire parshah.

And in general - a Jew,

In all his matters,

He may not rest,

He must constantly be in a movement of ratzo v'shov and hitnas'us rosh,

Not being satisfied with what he has accomplished until now,

And also bring down all matters into a p'nimiyus and hityashvus,

Whether regarding his own avodah—in limud haTorah

(including—in the part of pilpul)

and kiyum hamitzvos,

And in matters of permission,

And both regarding his avodah and influence upon others,

also bring out in the other the avodah of ratzo vashov.

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

(the nature)

for good

(ratzo vashov / and a person knows in his soul

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

With special emphasis this year,

the year 5750,

initials: may it be a year of miracles - when he stands "on the mountains" of holiness,

he must have "I will raise a banner for my miracle"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 spreading Torah and Judaism and spreading the wellsprings outward, especially in the lower hemisphere,

And when the Rebbe, our master, teacher and rabbi, president of our generation

(Upon his arrival here fifty years ago,

in the year

Shlomo Shem / that exists and never ceases forever

(Bamidbar 19,

Tanchuma Chukat 8)

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

Sefer HaSichos - 5750

H'sh"t"y)

has there prepared the way,

and given each one the mission and empowerment to there clarify his portion in the world - the portion assigned to each one,

and specifically he

(the messenger)

has the power to clarify it.

The instruction of ratzo vashov and hisnasus rosh

(from Parshas Parah and Parshas Tisa)

Must be specifically regarding the agunos shehazman grama - now standing within thirty days before the holiday - the preparations for Pesach,

including giving maos chitim⁷"¹,

to provide all the needs of the holiday to those who need to receive them,

so that they can celebrate Pesach with joy and a good heart,

and say "Kol dichfin yesei etc.":

The mitzvah of providing another's festival 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:

First and foremost - a giving in an expansive manner

(lifting the head)

from the perspective of the giver,

not only a tenth or even a fifth,

but more than that,

[Even though Chazal say 'Do not spend more than a fifth',

the Alter Rebbe explains"",

So in these generations of ours, "we must greatly increase charity,"

and "one need not be concerned about not spending more than a fifth."

And certainly in this generation of ours - several generations after the old Rebbe,

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

his successor,

and his name is Yosef, from the term 'addition',

including - addition in charity,

and Yitzchak,

including – giving charity with joy and a good heart,

with a pleasant countenance]

And also a giving in a manner that one effects a raising of the head in the recipient – by giving the charity with a pleasant countenance

(which is a principle in charity),

And this should also be in a manner of ratzo v’shov: One should not wait until the charity collector comes to him in his place and asks for money for the needs of the holiday,

but rather one must himself be in ratzo,

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

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

And if it is said that a Jew must 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 Moshiach Tzidkeinu,

And therefore he runs to do all that depends on him - in our deeds and our Avodah - to already finish the remnants,

the last remnants of his Avodah,

in order to already bring Moshiach Tzidkeinu,

And in particular, since we have already completed our deeds and work - from the first nine cows,

Including - the work of the "War of the House of David" to nullify the "reproach of Your enemies, G‑d" and the "reproach of the footsteps of Your anointed."

And it is already from then and already "all the ends have ended"³

[And although the matter depends on repentance³,

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

Shabbos Parshas Tisa,

Parshas Parah

and as mentioned multiple times,

And we have already finished also the addition of the snuff⁴"

And we are already at the tenth heifer that Mashiach our righteousness will make⁵"

In the true and complete redemption,

And then will be "Blessed is Hashem forever, amen and amen"⁶"

The drawing down of G‑dliness into the world,

In a manner of "Amekh,

acronym of "A-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 continuation downward downward",

And then

(In this Psalm 90 after this,

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

"Prayer of Moses",

that this includes all prayers,

including and especially - "A prayer of a poor man when he faints and pours out his talk before G-d"

(in the lesson of Tehillim of this day)

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

that the prayer of this poor man

(that this refers to the prayer of all Israel,

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

Consists in the very essence that - "Before Hashem he pours out his supplication,"

until "before Hashem,"

above the Name Havayah - "And your eyes shall see your teacher"

And together with this - "Bless, my soul, Hashem"

(As the conclusion of the lesson / then my soul continues

(bless from the term of drawing down)

Hashem below,

until in the manner of "Blessed is Hashem forever, amen and amen."

Sefer HaSichos - 5750