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

The haftorah of that Shabbat begins with the declaration of the Almighty about the Jewish people: “This people I formed for Myself, they will relate My praise.”

A declaration expresses the general virtue and special distinction of the Jewish people – every Jew and all Jews,

men, women, and children,

in all times and in all places - then that is the upper street people: this people I have

(The Almighty)

created and formed for Myself,

for My ways

("I created for Myself")

they tell My praise.

- With these few words, the prophet tells the specialness of the Jewish people,

The great preciousness of Jews before the Almighty - as explained at length and in detail in Taryag and Torah Sheba'al Peh.

And as will be explained further.

In this verse, there are simply two separate matters:

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

that they are His close people,

the Almighty's nation,

And

Regarding their service — "My praise they shall tell"? And in the language of Radak: "This people

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

and they shall tell My praise for the miracles that I will do for them, etc.".

And of course, the atmosphere of the words of the Mechilta? And one learns from this verse

("This people I created for Myself")

that "there is no people but Israel,"

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

(that Jews are G‑d's people)

independent of "My praise they shall recount."

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

independent of "My praise they shall recount" of serving the Almighty,

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

But a thing that requires explanation: "My praise they shall recount" is in the language of certainty.

And at first glance,

Since this depends on man's service

(not like "this nation I created for Myself")

- how can one say about this 'to recount certainly'.

Even though one can explain that "this nation I created for Myself" leads to "they will recount My praise"; the completeness of this,

Or, as he said - the result of this is in a certain manner - "they will recount My praise" certainly.

One must also understand the details of the expressions of the verse "this nation I created for Myself, they will recount My praise": a)

The term "nation"

(and not "Bnei Yisrael"* etc.)

"This nation"

(not "Am Yisrael")

"I formed" - not "I created"

(or "I made"/

Shas Vayikra,

5 Nissan

or not at all a language of creation,

but "you shall be to Me"

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

The addition of the word "li"

(and not simply "this nation I created")

"Yisparu" specifically and not another language of speech.

Another matter that requires explanation - in general terms: based on the known [rule] that "they conclude every Shabbos with a Haftarah from the Prophets corresponding to the Torah reading"•,

One must say that the verse

(beginning of the Haftarah)

has a connection to 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 nation I have formed for Myself' generally expresses the specialness of the Jewish people — that the Almighty made the nation for Himself,

this is His nation — as it is explained in detail in many places in our holy Torah,

and every word of this verse brings out another point in this:

The foundation of the bond between Jews and the Almighty is that they are a nation and a kingdom,

as it is stated in many verses,

Sayings of our Sages and prayers

(and in particular the prayers of Rosh Hashanah)

With the Exodus from Egypt and the Giving of the Torah, Jews became a nation of the Almighty - Jews accepted the Almighty as King,

and the Almighty took them for Himself as a nation.

Until as it says in the aforementioned Mechilta: "There is no nation except Israel, as it is written: This nation I have formed for Myself."

What is this itself - that Jews are the people of Hashem - expresses the greatest and closest closeness between them - the essential bond that is formed between a people and a king: A people is a people specifically when it has a king over it, and so too regarding the king,

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

The reality of the king as king

(Not only the greatness of the king depends on the fact that he has a nation

(which includes all parts of the nation,

all types among Jews and all individuals,

being all a part of that one nation)

That is,

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

And thus it comes about - as a result of this - that the king tells the people how they should conduct themselves,

And the people carry this out.

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

Before there is the "accept My sovereignty," there is no people upon whom the decrees can apply.

And the verse says,

That the concept that Jews are the nation of the Holy One, blessed be He - the Supreme One 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

But He raised them up as His nation.

Therefore, it is understandable,

that in this there is no room for any change - only "Li",

"Every place where 'Li' is stated never changes": after Matan Torah

(where it was the acceptance of My kingship by all Jews up to all generations)

One who was born a Jew

(or converted according to Halacha)

He is a part of the Jewish people,

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

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

There is no king without a people•

That is: being a Jew,

a part of the Jewish people - "This people I have formed for Myself" - there are no conditions and it does not depend on his manner of conduct and his level of service in fulfillment of the 613 commandments

(As our Sages said: "Even though he sinned, he is a Jew.")

; if he was born a Jew

(or converted according to halacha)

he is a part of "this nation that I created 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 nation that I created for Myself"

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

Brings out a most elevated concept: the virtue of Jews being the Almighty's people,

which "I have 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 have created for Myself,"

for My sake

[in addition to what "for Me" means to serve Me,

as follows]

- because through "this nation" He becomes a King, as it were.

It is known that even though the king is incomparably above the nation,

the nation must nevertheless be similar to the king,

so that then it is possible for him to be a king over them

[similar to a nation and a mortal king - the nation must be of the same species,

similar to the king4•

One could think,

that the similarity between the Jewish people and, as it were, the Almighty

(King)

is only from the aspect of their soul and innermost

(and without man's service, it does not come out in revelation)

The verse says "

(this nation)

I created for Myself

(not "I created" and the like)

: builds upon that every Jew is a "portion of G‑d from above",

and his soul is a "part of G‑d above"⁵■ - then also the revealed and external form of the people

(of all its members)

is similar to the king,

because "I formed for Myself": the Almighty formed

("I formed")

The form of this nation in a manner that it should be in accordance with the nation of the Holy One, blessed be He — "Mine".

Or the depiction of the powers and characteristics of a Jew

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

on his development in the various aspects, etc.)

are in a G‑dly depiction,

being a G‑dly nation,

For example — "Three signs distinguish this nation: they are merciful, bashful, and perform acts of kindness,"

And similarly regarding his ten soul-powers,

which have descended from the ten upper Sefiros"

Shas Vayikra,

5 Nissan

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

until even the depiction of the physical body

(the blemish)

is analogous to the depiction of the four letters of the Name Havayah".

As understood as well 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 semblance and example of this/ it also has the interpretation,

That the "chelek Eloka mima'al" becomes enclothed in the physical body in a manner of "mamash",

Until one can feel it with the sense of touch.

And there is to explain in this,

That the actuality 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 movements of his body

(movements of the fingers of the hand

and so forth/ even in a matter of the mundane and profane,

is a revelation of the vitality of his G‑dly soul?

Furthermore: even with a Jew whose conduct is temporarily not according to the command of G‑d in His Torah - it is in addition to that which "although a Jew sinned, he is [still a Jew]"

(But this is among the people in concealment)

- Also in this state, his true will is to fulfill the will of the Holy One, blessed be He, through the observance of the Torah and the commandments,

As the Rambam rules that every Jew

(even one who shouts the opposite)

"desires to be from Israel and desires to do all the commandments 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 "this is not one who is forced by others, but he forced himself with his evil mind",

And therefore - "since he was beaten until his evil inclination weakened and says 'I want', he has already divorced it 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 what he says and behaves contradictorily,

is because "his evil inclination overcame him",

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

And furthermore: "Even" the lightest of the light and the sinners of Israel sacrifice themselves for the sanctity of

[sid?] the incarceration - 5703 [1943]

"'Hashem, etc., not to deny the one G-d" - as was seen in practice throughout all the generations that even Jews who were not observant of Torah and mitzvos sacrificed themselves for the sanctification of G-d's name in actual practice; and so too is His will regarding all Torah and mitzvos,

According to Chazal, "A person does not commit a transgression unless a spirit of foolishness enters him,"

A spirit that covers [him] so that the Jew should not see how through a transgression,

even a light transgression,

one becomes detached from G‑dliness,

but if he would see this,

or if one would explain it to him,

he would also give up his life for this."

According to the above, it is understandable,

Then, in addition to this, that "This people I have formed for Myself" brings out the superiority of Israel and the kingship of the Holy One, blessed be He, from the aspect of the essential connection between the people of Israel and the Holy One, blessed be He.

(as above, sec. 2)

- Comes to another matter,

And a primary matter in this, from the aspect of that "This people I have formed for Myself,"

That the connection between the people of Israel

(and all its "parts" - every Jew)

with the Almighty is seen openly

(even in the form of Jews)

And in several manners, as mentioned above,

until their will

(revealed)

is to fulfill Torah and mitzvos

(only "his evil inclination overcame him")

Based on this, we can say the aspect of "They shall tell His praise"

(certain language)

to "This people I formed for Myself":

In the name, as the uniqueness of the Jewish people is seen from the aspect of creation from above

("I formed for Myself")

- also in their form of the powers until the physical form

(independent of man's service)

- thus this also expresses itself in "They shall tell His praise,"

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

[in the manner of the interpretation in "The heavens declare the glory of G‑d",

that the heavens themselves are "declaring the glory of G‑d"]

: It is not the simple meaning that the Jew must add by recounting the praises of G‑d,

Rather, his very creation does this on its own.

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

(which comes from the very essence of a Jew,

"I formed for Myself")

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

That not looking at the fact that "you are the fewest 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 people remain whole,

existing and eternal,

in a revealed manner to the eyes of flesh

(At the same time that so many of the greatest non-Jewish nations have long become extinct)

That this expresses openly before all the power of the Holy One, blessed be He - "My praise they shall tell" - that He has invested in this "people that I formed for Myself",

to Me, who never moves.

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

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

and afterwards established sons and daughters who are the very continuation of the chain of the eternal and everlasting people of Israel forever and ever.

That every Jew who has

Sotah 3,

See Tanya, ch. 12.

Chapter 24.

Shas and preciousness of the 5th of Nissan

Experienced the destruction and remained alive

(Not looking at his personal standing and condition/ he is a "living also" from the Above which brings out His praise - "My praise they will recount"!

And furthermore, this is essential: in addition to "My praise they will recount" which becomes

(without man's service)

Through "I created for Myself" from Above - does [something] on the "I created for Myself"

(What this includes - the true will that is always present in a Jew - to fulfill G-d's will / that the

(His image)

Continually "pushes" and arouses 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 fulfillment of the Torah and its commandments.

and as it is written - he will not be removed from his rest.

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

"Am" emphasizes the connection between the Almighty and Jews as a nation and king,

And in a manner that there is no king without a nation.

(as above)

Another aspect of this: a nation includes multiple people and multiple types of people

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

And in the language of the Scriptural texts — the ten categories among Jews⁴,

From "your heads, your tribes" to "those who chop your wood and draw your water,"

regardless of the differences between them

[Even when "scattered⁵ and dispersed among the nations"]

- they are all

(In their image they are")

a part of a "one nation",

connected with the one G‑d.

And furthermore - most of the nation consists of the simple people,

and on princes and ministers alone a king⁵ cannot exist; a king is specifically over a nation.

And furthermore: in order that there be ministers of the kingdom,

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

And furthermore: From the aspect 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 levels of differences.

Also: Nation comes from the word "dimness""■

(Not like a burning fire)

Specifically, as Jews are souls in bodies,

separated and strangers, as it were, from the King,

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

which makes the Supreme One a King

(but not so regarding His own children,

even a whole series of them,

it is not possible to say 'His kingdom')

"Am Zu": The term "Zu"

("Zeh")

indicates that one can point to the nation — "He points with his finger and says 'this'."

This means,

that what Jews are a nation of the Holy One, blessed be He, is in every generation and in every place

(not only when leaving Egypt and at the Giving of the Torah,

when "You became a nation"⁴,

or during the time the Holy Temple existed and so forth)

In addition to that which every matter

Sefer HaSichos - 5750

In Torah it is eternal⁴

(as an eternal directive)

In all generations,

Is even more strongly revealed when it stands "this nation" - and in the words of the Holy One, Blessed be He - that this nation,

which one can point to with a finger,

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

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 at this time, souls in bodies below,

They are "this nation" about which the Almighty says "I created for Myself."

And furthermore: since the Jewish people is one long chain

(chain -)

from the time of the Patriarchs,

Avraham, Yitzchak, and Yaakov and the Matriarchs Sarah, Rivkah, Rachel, and Leah - is "this nation",

in this generation of ours and the like,

the link of the chain that connects all generations before and after together; "this nation" they are the representatives of the Jewish people throughout all generations before and after.

And about them it is said "I created for Myself": also their form is of a G‑dly nation; and therefore it comes that it is an aspect of "Me",

not only that Jews are the people of the Almighty

(which belongs to Him - to me)

Rather, the creation of the Jewish people is in such a manner that they have in themselves the power to serve the Supreme One - "to me"

(for me)

I was created⁴² to serve my Maker,

And also to reveal in the world how He is

He was not created except for His glory⁹-⁴.

and as discussed above,

then, regarding that which "I created",

a Jew has within himself

(in his revealed form)

a desire for Torah and mitzvos,

which impels him to reveal the desire in actuality.

And then, "My praise joins" - specifically "they will recount",

in a manner of open recounting,

Or also "יספרו" from the term "אבן ספיר" - to shine - David's very existence and form,

Until - David's actual work,

As above.

According to the above, it is understandable the connection of the beginning of the haftarah

("עם זו יצרתי לי תהלתי יספרו")

with the beginning of the parshah - "ויקרא אל משה גו׳ דבר אל בנ״י גו׳ אדם כי יקריב מכם קרבן לה׳ מן גו¹¹":

Or in this one sees the three aforementioned matters: "ויקרא" is a term of endearment - indicates the essential love of the Almighty for Jews.

(above all revelations)

Therefore, there is no name standing by it,

"Who is the caller,"

because it is above names and revelations"

(this comes from above")

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

Shabbos Parshas Vayakhel,

5th of Nissan

The command regarding sacrifices - "And Hashem spoke to him etc. 'When a man from you brings an offering etc.'" - was said specifically to Jews - because they are called "Adam",

on account of "resembling the Supreme"⁵,

attached to the Holy One, blessed be He⁵ - in the manner of "I have created for Myself"

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

and is in the likeness of the supernal)

: and this is ultimately expressed in the actual service of the sacrifices - in the manner of "My praise will recount" through man's service,

which comes as a result of "And He called" and the command regarding sacrifices

(In addition to "Tehilasi Yesapru" which is through the very existence of the Jewish people as above)

From all the above, the practical outcome - regarding the relationship that one must have towards a fellow Jew - is a twofold difference:

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 which the Almighty says, "This people I formed for Myself, they shall declare My praise."

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

that in addition to their own virtue

("This people I have formed for Myself")

it brings about that through this people the Almighty becomes a King!

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

(still)

not

(in completeness)

In observing the Torah and mitzvos - the attitude towards him must be - that he is a part of "This nation I have formed for Myself."

(independent of his conduct

in practice / and through him

(his very existence)

becomes "My praise He tells" - praise and power of the Holy One, blessed be He, in the eternity of the people of Israel!

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

Consequently, they are not at all guilty regarding their status and situation in Judaism,

And moreover, the main point - being the heirs and representatives of the generation that has gone through the troubles, may it not be said, in the last generation,

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

which recount the praise of the Almighty

("They will tell My praise")

as above.

The lesson from this in practice is - to what extent one must strive to be a merit-giver and speak in praise of Israel,

knowing their tremendous virtue as a nation close to the Holy One, blessed be He: in addition to this,

And this too is the main point,

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

Who chose and created specifically His people Israel,

"I have created for Myself"!

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

(them)

educate them to involve themselves 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 nation that I have formed for myself,"

also regarding his revealed form,

including - that with him the desire to fulfill Torah and mitzvos is completely preserved

(as above/ and this pushes him that he should be "they will tell My praise,"

fulfill Torah and mitzvos

(although "his evil inclination overcame him")

- is evident

Sefer HaSichos - 5750

And simply,

So the conduct with him must be,

To arouse him and to reveal in him more and more the will,

His will — by explaining to him,

with words that come from the heart,

and in pleasant ways and ways of peace,

the importance and preciousness of Torah and mitzvos,

as it pertains to him in his connection with the Above.

And etc. not go with a you, G‑d forbid,

So I have saved my soul,

and shut oneself within one's own four cubits

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

(who in his opinion are not on his level)

should not confuse him - because in addition to the main point,

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

positive commandment of "the entire Torah"⁵⁵

(That one says each day before prayer⁵⁴ for his own needs and those of his household)

And especially the principle of 'All Jews are responsible for one another'• - this refers to the relative of the Holy One, blessed be He,

who 'will tell of my praise,'

and he has the ability to bring those Jews closer to the Almighty,

it is understandable the greatness and magnitude of responsibility that he carries!

Moreover, and this is essential: The perfection of each Jew affects the perfection of all other Jews, as they are all 'one complete structure'•⁵,

And as is known, 'Yisrael' is an acronym for 'There are 600,000 letters of 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 too is this among Jews,

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

(including the completeness of the letter Alef of "Anochi",

the Master of the world)

And accordingly, it is understood,

that engaging in helping another,

affects not only the recipient,

but also oneself.

And especially at a time when the time that would have been used to help other Jews,

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

and not specifically for Torah study and holy matters.

From all this, it is clear the difference and lesson in the negative side: how much one must be careful with the honor of Israel,

and especially, not to speak a sharp word about Jews, G-d forbid and may it not be said - as explained at length in many places, the great caution that must be in this:

Since Jews are the Creator's nation,

and the Almighty 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.

And so, also conversely: He who speaks evil of Jews—speaks not good, G-d forbid, of the Above, G-d forbid, Who chose the Jewish people! When one rouses against the people—one rouses against the King, G-d forbid,

Because there is no King without a people!

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

Shabbos Parshas Vayikra,

G‑d's goodness

touches the apple of His eye"

(of the Holy One, blessed be He)

Just as was said regarding this regarding the entire Jewish people,

so too is this also regarding a part of the Jewish people - that heaven forbid, one speaks harmfully about a part of Jews,

and even about one single Jew,

because all Jews are a "single complete body",

and an injury to one Jew

is an injury to the entire nation

(etc.)

- an injury to the apple of the eye of the Holy One, blessed be He.

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

Only the actual content of the speech.

And so on, when this is said in public,

In the presence of many from Israel,

And with a public air among good Jews

(until - translated into their language)

If the words are said concerning this, every Jew,

All the more so regarding one who has an influence on other Jews,

is even more relevant to the responsibility and caution regarding the honor of Jews—obviously from the law concerning a prayer leader who hates even one of the congregation: "he shall not lead"*.

When someone has stumbled and spoken against Jews,

and especially in public—he must make an appropriate repentance specifically,

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

and in a manner that all hearers

(who heard the words that degraded the honor of Israel)

will know that he has done regret etc.

And who is greater than Isaiah the prophet,

who, when he spoke about the honor of Israel - although he had a just reason for it - was punished for it by the Almighty.*

And it may be said,

that that which happened to Isaiah was such a thing,

although it can be said that surely Isaiah was not deserving of that act

(being a prophet,

and among the prophets who saw the Ma'aseh Merkavah,

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

- is,

In the manner that it appears regarding Ndacha that it was not fitting for that act, etc.,

But this was just to open a door for repentance even for such a thing.

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

And the way to repentance comes doubly for salvation in the service of love of Israel.

As it is also seen that after the story with Yeshayah

(in chapter 6 of the book of Yeshayah)

come numerous prophecies and promises for the future.

And although, who can compare to Him

(Yeshayahu)

And who is equal to Him,

Yeshayahu opened the door of repentance for anyone who becomes ensnared, G-d forbid, in words that demean the honor of Israel.

And may it be His will that these words accomplish their purpose - and the Sages commanded: 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 statements about Jews are null as dust of the earth and no impression remains at all.

And moreover, the Almighty bestows upon every Jew all good, materially and spiritually,

in order to study Torah and fulfill the mitzvos,

granting proper health,

health of the soul and health of the body,

and length of days and years

Sefer HaSichos — 5703

good — until the coming of the Righteous Redeemer, and thereafter.

Continuing the discussion regarding the completeness of the Jewish people,

it is the place to also 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 the Land of Israel - the land of the Holy One, blessed be He,

"the chosen land" - the Holy Land,

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

And as spoken several times: the Land of Israel belongs to every Jew wherever they are,

both those who are in the Land of Israel,

They 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 one particle of the territories in the Land of Israel that already belong to all Jews.

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

a matter of pikuach nefesh,

for the Jews who live there,

as explicitly stated in the Shulchan Aruch.*]

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

and heaven forbid even to think about giving something away,

and certainly not to speak about it.

The matter of "This people I have formed for Myself, they shall tell My praise"

(in the current haftarah)

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

In these days

When one prepares for zman cheiruseinu,

Chag HaPesach - when Jews were born as a nation from the Almighty*; then became "Am zu yatzarti li".

And since this was in the month of Nissan,

the time itself infused a power into Jews and lifted them to "Li"

(to the Almighty)

- as known what the Gemara says,

that a word with two nuns,

And in our case - Nissan - means "miracles": Nissan elevated Jews in a manner of "miracles of the mountains" on the mountains,⁷

Behold the people of the Most High.

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

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

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

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 people - 'our youths and our elders, our sons and our daughters',

But one nation,

goes to Eretz Yisrael, the completeness of the land,

the Holy Land,

together with the completeness of the Torah,

one Torah,

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

immediately and at once, literally.

Amen,

So may it be His will.

Isaiah 49,

And see Sefer HaSichos 5749, Part 1, p. 371, note *.

Sefer HaSichos - 5750

In response of the Rebbe to Anash who blessed him,

On the night of Shabbos Parshas Tzav,

11 Nissan 5703

- After the evening prayer -

First of all - Amen, so may it be His will, on all that is mentioned above¹,

And especially on the blessing of the true and complete redemption through our righteous Mashiach,

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

(as is 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 within the entirety of Israel,

men, women, and children,

including and especially - the blessings and good wishes that were spoken here now,

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 whoever blesses is blessed⁴,

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

which is "his addition is greater than the principal"⁵,

and it is His attribute [the full, open, holy, and expansive]⁶ - to every single Jew,

in all that he needs

(to her/ and obviously health of the body and health of the soul

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

with expansion in material sustenance and in spiritual sustenance,

including in the matter that time dictates - that all preparations for the holiday of Passover should be with joy and a good heart, both in material matters and in spiritual matters.

In this, there is more when the desires of their heart are from a multitude of Jews - and it was said in speech,

openly and publicly,

in the presence of many tens of thousands of Israel,

And "in the multitude⁷ of people - 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 in particular, in addition to the advantage in the soul

(the request and blessing of the congregation)

there is also the advantage of the place and the time: in place — the <i>Beis HaKnesses</i> and <i>Beis HaMidrash</i> and <i>Beis Maasim Tovim</i> of my revered father-in-law, the Rebbe, <i>Nasi Doreinu</i>;

and in time — in the month of Nissan,

which is connected with "<i>Nisei Nissim</i>"

(as understood from the words of the Gemara near the conclusion and seal of <i>Maseches Berachos</i>¹¹)

and within this itself — in the year 5703 (1943).

Acronym: It was, it will be a year of miracles.

Sefer HaSichos - 5750

And in terms of all the virtues

(In soul, place, and time²)

- all these blessings and good wishes become certainly accepted and fulfilled in practice with greater force and might,

Including and especially - the main blessing

(as was said earlier in speech and in public)

: the true and complete redemption through our righteous Mashiach,

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

And particularly that in the month of Nisan itself they already go through two Shabbasos⁴,

And one prepares oneself and one already stands in actual proximity to the holiday of Pesach 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 Mashiach our righteous,

And immediately and instantly - like the empowerment of the weekly portion - "Tzav",

"Ein⁶ Tzav elah leshon zriz meyad veladoros" ("There is no 'Tzav' except an expression of alacrity immediately and for generations"),

And from this one comes immediately, and particularly through the reading immediately

(before this Minchah prayer)

Regarding "And it was on the eighth day" - the concept of the Geulah⁷.

And simply - then "with our youth and our elders etc., with our sons and 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 Beis HaMikdash and to the Holy of Holies,

"And there²⁰ we will perform before You our obligatory sacrifices, the continual offerings according to their order, and the additional offerings according to their law, etc., as Your will commands."

And even before this,

(immediately at the time when Jews bentch [recite grace after meals] after Jews, as above)

- all the blessings are fulfilled in actuality,

in accordance with the ruling in Shulchan Aruch² that at the time when Jews make a good resolution,

the Almighty immediately gives the reward

(as if it had been performed in actuality and in its completeness)

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

Whoever blesses is blessed,

As above.

In all these blessings, there is additional benefit from the fact that in the month of Nisan itself it is written: 'On the eleventh day of the month of Nisan,'

the prince of the children of Asher²²,

which is 'He will give the king's delicacies'²³ - the perfection in the drawing down of blessings.

And to add,

Then which is especially connected with the holiday of Pesach,

as hinted by this, that 'vav' which is gematria 501²⁴

(as explained in the writings of the Arizal²⁵)

-and vav 501 indicates a continuation

(blessing)

that is above the order of the chain of descent²⁶,

And this is drawn downward and effects

Blessing of light to the day and holy Shabbat, Masechet Tzav,

11 Nissan

in the world²⁷

(as it was on the holiday of Sukkot)

And in this itself, there is added more on 11 Nissan this year,

when we begin saying 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 maskil of Eitan the Ezrahite" — is connected to Avraham³²,

and is connected with the drawing down of blessing to every Jew,

as is known from the teaching of the Alter Rebbe on the verse

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

Until the end of the psalm — "Blessed is the L-rd forever, amen and amen,

so that all these blessings are drawn from

(ibid.)

Havayah is in the world,

and

with a double affirmation — "Amen and amen³⁴.

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

and adds from joy and good-heartedness in all matters of good,

beginning,

that each one has true pleasure from himself,

and from all members of the household,

And from all of this,

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

All the sons and daughters of Israel,

Which each one of them belongs to the "nation³⁶ that I formed for Myself that they may declare My praise"

(As discussed above at length³⁷ / 'My praise they will declare' already now,

And to continue the 'My praise they will declare' in the Holy Land in the true and complete redemption.

And may it be His will,

That immediately and truly each one should see openly,

as in his own four cubits, all blessings from the Above are fulfilled,

and in completeness,

from His full, open, holy, and expansive hand,

in good that is seen and revealed,

and immediately afterwards - "they shall go from strength to strength"³⁸,

until "G‑d will appear in Zion,

and out of joy and goodness of heart,

and in the language of the conclusion of the psalm

- "their mother and your mother.

[The Rebbe [shlita] distributed to each one: the booklet of Yud-Aleph Nissan this year

(special edition/ including a one-dollar bill,

in order to give it

(or its equivalent)

to charity]

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Likkutei Sichos, Vol. 33, p. 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)

Shuva.

16 and onward.

(62

in additions p. 722)

p. 11 onward.

in 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

In the life of 'Pnei'

Houses of Pnei

(Sichos,

the,

to the completeness of joy

the &lt; to

(25

completeness of joy

completeness

In additions, see 722)

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from Israel.

to do

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Chalad p. 222

Brachah 5748 siman 7

(67

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5701

(70

p. 595

p. 595

Likutei Sichos

p. 25*

p. 25

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in additions p. 722)

above p. 11

in additions)

above p. 5

Vol. II in additions)

see 266

p. 276

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p. 6

and onward.

upon them.

the flood

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p. 71)

p. 70)

that follows

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Page 50)

that the Holy One, blessed be He

Part, page 16 and onward.

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(5747)

to come

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p. 107

p. 96

p. 96

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p. 8-6

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p. 104-5

p. 101-5

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p. 105

p. 101

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Chalig p. 119)

Korach.

at its end)

Likkutei Sichos

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Printed in column Aleph

Note 44

p. 98

p. 96

(57

for my son, for Yitzchak

to the sons of Yitzchak

a wife for my son

p. 97

p. 96

His birthplace

Farbrengen

(above, p. 121 and onward)

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Farbrengen.

Chayei Sarah p. 96 and on.

Chayei Sarah 5750.

(69

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p. 107

p. 96

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p. 257.

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section.

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Likkutei Sichos

p. 50 onward)

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Table of Contents - Sefer HaSichos 5703 Part 1

must be

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p. 357

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Miketz.

(34

10,

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the world

(68

then

the world

tower being

magnify being

do all

p. 366)

p. 366.

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p. 159 onward.

pp. 127-129

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there, Geulah Chad

Geulah Chad

(97

Volume 5, pp. 148-9.

Vayishlach.

At its end.

In note 5.

Chapter 11

Ch. 14

Chal. Tefillah

that soul

that both of them

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he will remember us

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Kig

Ch. 2

(Addendum pamphlet)

(74

Segulah

as written

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as it is written

segulah

nations

the nations

to the nations

TatashTaz,

(p. 1115)

(26

our parshah

our parshah p.

and see also

48,

ibid.,

(57

(59

Joseph

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Chapter 29.

Chapter 19.

Shovavim

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p. 242.

pp. 241-2.

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Avraham

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Rosh Chodesh.

Section 5.

(33

"in his generation".

11 Shevat

11 Shevat

in the world

In the year 5711.

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In the year

pp. 90 and 316.

p. 91.

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the string,

the mirror,

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should read: 29)

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Bava Metzia 59,

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Part 4, p. 163 ff.

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Likkutei Sichos

will change

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our portion

Yitro

Ohr HaTorah

Bo

Va'eira

(86

19,

Ti

(89

in the heavens,

in the heavens",

upon him

and onwards.

and see below p. 316 and onwards.

and onward.

Chak

5747.

(Likkutei Sichos, vol. 36, p. 123 and onward)

5747)

Sichos

and onward)

(25

And he called there,

there,

(65

21,

at their beginning)

26,

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40

kings.

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55

12,

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Avodas HaKodesh

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74