English translation — משיחות ש״פ לד לד, ח׳ סדוזעוון ה׳תנש״א

The special concept of this Shabbos Kodesh - on which many of Israel finish studying the Rambam's Sefer:

The known custom that has spread

(In recent years)

In the diaspora of Israel² to study every day three chapters of the book "Mishneh Torah" by the Rambam - in order to complete "Mishneh Torah"

("A compendium of the Oral Torah"/ every year♦,

Like in the Written Torah,

that "the simple custom among all of Israel is to complete the Torah in one year",

that through this, the study of the entire Oral Torah is also accomplished each year

(in addition to the study of the Written Torah)

.

And according to the order of dividing the chapters for each day

(as printed in the "Guide to Study" for learning the Rambam)

- We complete the seventh cycle of learning the Rambam on this Shabbos day,

and "we hasten the beginning to the completion"² - on that same day we begin the eighth cycle of learning the Rambam•.

And some details about this matter:

(a)

The general concept of the conclusion of the study of the Rambam,

(b)

The special elevation of the conclusion of the seventh cycle and the beginning of the eighth cycle,

(c)

The connection to the time• in which they conclude

(with Divine Providence)

seventh cycle and begin the eighth cycle of Rambam study - Shabbos day,

8 MarCheshvan,

in the year 5751,

(d)

And the connection to the weekly portion - Parshat Lech Lecha,

As follows.

Conclusion of the study of the Rambam:

The custom of Israel

(It is Torah)

that they make a celebration•' for the completion of Torah"

(In the Oral Torah,

And from this it is also understood regarding the Oral Torah,

Mishneh Torah, and all the more so from the joy of concluding a single tractate by an individual Jew¹²,

And how much more so at the conclusion of the study of the Rambam, which "gathers the entire Oral Torah," by many Jews.

And one should add,

that the joy of completing Mishneh Torah is also for those who are not partici-

the eighth is its next day

(as printed in,

Sura lesson")

-Behold from the humble D,

"We connect beginning to completion." It is good and wise to start immediately after the conclusion.

And also to note from the text that we say in the 'Hadran' • -,

"In the name that I helped to finish with it, so help me to begin etc.".

Sefer HaSichos - 5751

They are engaged in learning and completing the Rambam at this time,

Because their order of study is one chapter per day - in the manner we find in the Written Torah,

that even though "the simple custom among all Israel is to complete the Torah in one year",

"There are those who complete the Torah in three years⁵:"

Regarding the conclusion of a tractate - it is stated in the Gemara⁴: "Abaye said: May it come to me that when I see a Torah scholar who completes a tractate, I make a festive day for the Rabbis,"

That is,

that the "yoma tava"

(joy)

is not only for the one who learns and completes the tractate

("Torah scholar who completes a tractate")

,

but also to the other students

("Rabbannan" plain)

who did not study and complete this tractate,

that also for them it becomes "Yoma Tava"

(celebration)

¹⁵,

and not only do they participate in the celebration of another Rav,

but this celebration becomes their celebration

("Yoma Tava l'Rabbanan"/ like the joy of one who learns and finishes the tractate*'.

And one of the reasons for this - since everyone is engaged in learning another,

both those who learn this tractate,

and those who learn other tractates,

that they all unite together - as emphasized in the division of the Shas, which considers it as if each of the learners

(who learned one tractate)

learned the entire Shas⁷.

And from this it is understood a fortiori regarding our matter - that since everyone learns and finishes the Mishneh Torah of the Rambam,

Actual equal study"

(And not only that each one studies a different tractate,

but that they unite in the division of the entire Shas)

,

And the difference between them is only in the duration of the study time

(in one year,

or in three years)

,

Surely, even those who complete the study in three years participate in the joy of the completion of the Torah study by those who learn it in one year

(as is the simple custom among most students of the Rambam)

,

as in the Written Torah,

that even one who completes the Torah in three years participates in the joy of the completion of the Torah

(Simchat Torah)

according to the simple custom among all Jews who complete the Torah in one year

(in addition to the joy of the completion of the Torah when they finish their study in three years)

.

And beyond this - that the joy of the completion of Mishneh Torah also applies to those who for now do not participate in the study of the daily portion of Rambam,

Since the study of Mishneh Torah each year has spread throughout the Jewish diaspora,

the conclusion is a joy of the entire Jewish people,

and just as on Simchat Torah, according to Jewish custom, all Jews actually participate

(even those who for now are not engaged in Torah study)

,

by virtue of the connection of all Jews to the entire Torah - "Morasha Kehillat Yaakov"⁸.

And an additional virtue in this conclusion - the conclusion of the seventh cycle and the beginning of the eighth cycle:

After learning and completing Mishneh Torah in the first cycle,

the study and conclusion in the second cycle is in a more elevated manner than from-

the division among several of Israel,

it is considered as if each one of them studied the entire Shas

(see Likkutei Sichos volume 18 p. 267.

and see notes)

.

Parshat Lech Lecha,

8th of Marcheshvan

and 9

first cycle,

and in the third cycle in a more elevated manner than in the second cycle,

and likewise in the cycles after that,

until the learning and completion of the seventh cycle,

that from time to time the study and conclusion are done in a more elevated manner - "ascend in holiness" •²,

And moreover, that "ascend in holiness" also applies to the addition itself,

That is,

that the addition in the third cycle relative to the second cycle is a more elevated addition than the addition in the second cycle relative to the first cycle,

And certainly so regarding the addition in the seventh cycle relative to all the preceding cycles.

And in addition to the elevation and addition from cycle to cycle - there is a special elevation at the conclusion of the seventh cycle¹⁰:

It is known from what is written in the Responsa of the Rashba²² that the number seven indicates completeness of the scope,

as emphasized in the matter of time

(in which are bound all matters of the world, all of which are within the category of time¹²)

which is divided into seven days

(the six weekdays and the Sabbath day / the seven days of the cycle,

in which are included the six thousand years that the world exists

(corresponding to the six weekdays)

and the seventh millennium

(corresponding to the Sabbath day)

.

And we must add,

that the completeness of Yisrael is also in the number seven — the seven branches of the Menorah,

which alludes to the community of Yisrael that is divided into seven types,

which are seven levels in the service of G‑d,

corresponding to the seven desirable qualities*²,

And when all of them are combined

the completeness of "the entire Menorah of gold"²⁵ is achieved,

"Of one piece of gold, from its base to its flower it shall be of one piece"*².

And from this it is understood that there is a special elevation in the completion of the seventh cycle — the completeness of the scope in the study of Mishneh Torah²⁷.

And after the completeness of the scope at the conclusion of the seventh cycle, they begin the eighth cycle,

in which is added an incomparable elevation — because,

the number eight is beyond the days of the scope and the completeness of the scope,

and in the language of the Rashba: "sanctified and stands on its own, guardian of the scope"•²,

that is,

that the number seven is connected with the boundaries of the world

(the completeness of the world) and the number eight is beyond the boundaries of the world²⁵.

And we must add in explaining the superiority of the number eight over the completeness of the number seven.

Sefer HaSichos - 5751

(the completeness of the circumference)

- According to the known that the number eight is connected with the Redemption,

as our Sages said⁵: "In the melody of the Sanctuary of seven strings it was.

.

And of the days of Mashiach, eight."⁵,

And it is alluded to in the letter chet.

(whose number is eight)

the initials of 'cheirusi'⁵,

And from this it is understood that the number eight is in its own right

(incomparable)

to the number seven,

like the 'in its own right' and the 'incomparable' of the true and complete redemption through our righteous Moshiach relative to the time before the redemption.

And in the style of Chassidus - that the number eight is connected with the aspect of the mochin

(Binah,

The eighth Sefirah from below upward,

And also that it includes the first three)

Which is above the seven attributes that belong to the world that was created in seven days, corresponding to the seven attributes,

Therefore,

In this time, the main service is the clarification of the seven attributes

(That is the matter of conquering the land of the seven nations, and in the future there will be the revelation of the mochin ⁵⁵,

In the aspect of the eighth,

Which includes the first three

(that is, the conquest of the land of ten nations

(also the land of the Kenite, Kenizzite, and Kadmonite,

corresponding to the first three)

in the future to come)

⁵⁵.

And it can be said,

that this matter is also hinted at in the conclusion and seal of the Mishneh Torah of the Rambam in the verse⁵⁵ "For the earth shall be filled with knowledge of the Lord"

(and he also adds the end of the verse)

as waters cover the sea"

(unlike in Hilchos Teshuvah*⁵ which only cites "for the earth shall be full of the knowledge of Hashem")

— for,

"for the earth shall be full of the knowledge of Hashem" emphasizes the mission of the Rebbe

(completeness of the scope,

the number seven,

the aspect of the middos)

,

that the entire land is "filled" with "knowledge of G-d",

and it is

(still)

in the reality of "land"

(world)

: and after this we arrive at the level that is above the perfection of the world

(Guardian of the perimeter,

the number eight,

the aspect of the intellects)

-"As waters cover the sea",

that the existence of the land is covered by water so that one sees only "waters cover the sea"⁵⁷.

And further emphasis on the aforementioned

(both regarding the overall conclusion of Mishneh Torah and regarding the conclusion of the seventh cycle and the beginning of the eighth cycle)

—from the connection to the time of the conclusion:

The joy upon completing Mishneh Torah is emphasized most strongly because of its proximity and connection to the completion of the Torah.

(in writing)

On Simchat Torah,

Since after it comes the joy of the completion of Mishneh Torah - on the day after the conclusion of the holidays of the month of Tishrei

(7th of Mar-Cheshvan,

when the last of Israel returns to the Euphrates River•⁵/ whose conclusion and seal is on Simchat Torah⁵.

Furthermore:

The conclusion of the seventh cycle and the beginning of the eighth cycle is at a time connected with the elevation of seven

Sh”P 34 34,

8th of MarCheshvan

And eight": During the days of the week — on the day of Shabbos,

the seventh day of the days of the week,

completeness of the circumference⁴¹,

And during the days of the month — on the eighth day

(8)

of the eighth month

(MarCheshvan / guard of the circumference.

And this is also emphasized in the superiority of the year - the year 5751,

as the verse states, "and his kingdom shall be exalted,"

the exaltation of the kingdom of the House of David through King Moshiach,

and as hinted also in the acronym "Tehei shanat ar'enu nifla'ot" (May this be a year in which we will see wonders),

which refers to the true and complete redemption through our righteous Moshiach,

about which it is said, "As in the days of your exodus from the land of Egypt, I will show him wonders."

("Wonders" also in relation to the Exodus from Egypt⁴⁴)

-that then there will be the ascent of "the eighth"

("of the days of Moshiach, eight")

which is above the seven days of the circuit,

the guard of the circuit.

And an additional addition in the aforementioned - from the aspect of connection to the weekly Parsha:

"And Hashem said to Avram, go for yourself from your land, from your birthplace, and from your father's house, to the land that I will show you" - after all the ascents that he had previously,

"when he was seventy-five years old"

[and in-

The language of the Rambam: "Since this one was weaned, he began to roam with his mind while he was small."

.

Until he grasped the path of truth and understood the line of justice from his correct intellect.

.

And at forty

(48⁷*)

years old, Avraham recognized his Creator"•⁴,

And after this, several more decades passed in his service, after he had reached the perfection of recognizing his Creator]

,

It was said to him: "Go for yourself from your land, etc." - to go out from all the measures and boundaries of "your land, your birthplace, and your father's house"

(your land, etc.)

They were precise⁴,

that they are bound to the boundaries of the world

(the seven days of the circuit/ and to go "to the land that I will show you"

[The two interpretations:

(a)

He looks upon the land - the land that the Holy One, blessed be He, will show him

(as the simple meaning of the verse/

(b)

He looks upon Avram - "I will see and reveal you in yourself"•⁵

("in your essence and selfhood"⁵¹)

/ that is,

a going to a level above the confines of the world

(Shemini,

guards the perimeter)

.

And it is sweetened further according to what is explained in the discourses of Chassidus•⁵ in the interpretation of the verse⁴⁵ "And Avram was seventy-five years old when he left Charan" - "seventy years" indicates the completion of the seven attributes

(as they are included from ten)

,

and "five years" indicates the five kindnesses that cause the enlargement of the attributes,

and through this the departure from "Charan" is accomplished

(in gematria, throat,

the constriction of the throat that separates between the intellect and the emotions)

- that the light of the intellect is drawn into the emotions.

And after the departure from Charan, "Hashem cut the

Sefer HaSichos - 5751

Avram covenant saying, 'To your seed I have given this land, etc., the Kenite, the Kenizzite, and the Kadmonite, etc.' / 'Ten Nations'

(as related in the continuation of the portion)

⁵³ - in this it is hinted that in addition to the drawing down of the light of the intellect into the emotions,

intellect that relates to the emotions,

There is also the drawing down of the mochin themselves,

as will be revealed in the future⁵⁴,

for then there will be the perfection above the seven days of the circumference

(midot,

including also the mochin that relate to the midot)

,

in the aspect of Shmini,

Shomer HaHekef

(the mochin themselves⁵⁵)

.

And this matter is emphasized also at the conclusion of the portion in which the mitzvah of circumcision⁵⁴ is discussed — circumcision on the eighth day,

as it is written⁵ 'And on the eighth day he shall be circumcised' / as explained elsewhere⁵ that circumcision is connected with the superiority of eight over the completeness of seven⁵,

And therefore the ultimate perfection of circumcision will be at the coming of Moshiach

(the aspect of eight)

,

when then the prophecy 'And the L-rd your G-d will circumcise your heart'⁴ will be fulfilled.

(In addition to the service of 'and you shall wage war with the foreskin of your heart'⁵¹ which is done in the present time)

⁴².

And from this we come to the revelation of 'and the L‑rd appeared to him'

(At the beginning of Parshas Vayeira which is read immediately in the

Minchah)

- as explained in the source that the quality of the revelation of 'and the L‑rd appeared to him' which is achieved through circumcision relative to the revelations before circumcision,

is,

that it is of a quality that it is impossible for created beings to draw down by their own power,

That is,

a revelation that transcends the boundaries of created beings

(the aspect of Shemini, which is above the seven days of the encompassing)

⁴⁴.

The upshot of the above:

As we stand on the day when we finish the seventh cycle and begin the eighth cycle of the study of the Rambam — there is a special empowerment to increase with greater vigor and strength in the study of the Rambam,

and [to increase] in a manner that is incomparable relative to the previous study.

In accordance with the elevation of the eighth cycle⁴⁵ which began on this day.

And a special awakening must be regarding the addition in publicizing the custom of studying a daily lesson in Rambam and the effort to influence additional Jews to join the study of Rambam

[How good - three chapters a day,

and at least - one chapter a day,

and at least studying the Book of Mitzvot

(also for women and children)

]

,

through which they will have perfection

#"פ לן לן,

8 MarCheshvan

that studying the laws of the entire Torah,

and likewise regarding the other activities in spreading Torah and Judaism and spreading the wellsprings

(i.e., the inner dimension of the Torah)

outward,

through which they hasten and expedite and bring about immediately the true and complete redemption through our righteous Mashiach

(that then there will be the revelation of the aspect of Shmini,

as mentioned above, p. 43)

.

And it should be added and emphasized that the action of awakening and influence on additional Jews who will join the study of the Rambam should also be

(and especially)

by those who have already finished the seventh cycle of the study of the Rambam:

At first glance,

there is room to say that after one has reached the completion of the seventh cycle,

It is better that he occupy himself with studying the Rambam himself to the fullest perfection,

rather than involve himself in influencing a Jew who is far from his level in studying the Rambam

(especially in the eighth cycle)

from one extreme to the other,

who has not yet begun studying the Rambam.

[And similarly regarding the other activities of spreading Torah and Judaism and spreading the wellsprings outward — he argues that it is better that he delve into studying Chassidus for himself than engage in spreading Torah and the wellsprings to those who are in the “outside”]

.

And the response to this — that in our days the activity of influencing others is a matter of life and death,

And since this is so,

The obligation to engage in influencing others falls on each and every one,

Even one who is on a high level, capable of dealing with the most sublime matters,

And on the contrary - according to pikuach nefesh, "the mitzvah is performed by the greatest."

[And it can be said,

that when the action upon another is done 'by the greatest,'

then the action itself is in a more elevated manner,

according to the value of the level of the greatest,

And in our subject - that in addition to being able to explain and show him a living example of the great benefit

of studying the Rambam every year,

behold,

since it is at the beginning of the eighth cycle,

he has the power and ability to influence a Jew who has not yet begun studying the Rambam, so that he too will have the virtue and completeness of the study of the eighth cycle,

a leap and jump from one extreme to the other]

.

And because of the great necessity and importance of influencing others

(The matter of pikuach nefesh)

It is also understood regarding the manner of action - that he does not remain in his place and level,

And from there he tries to make noise and awaken the other who is in a distant place and level,

Rather, he goes out from his place and level to the place and level of the other,

And speaks with him in his style and letters

(of the other / that by this the action on the other is done properly and completely.)

And one should add,

that in this matter

(the manner of influencing the other)

There is a lesson and instruction from the beginning of Parshat Vayeira which we read at Minchah:

At the beginning of Parshat Vayeira it is told about the trait of hospitality of our father Avraham - as explained in Rashi's commentary

(the simple meaning of the verse)

On the verse "And he was sitting at the entrance of the tent,"

"To see if there was a passerby to bring into his house,"

"in the heat of the day,"

The Holy One, blessed be He, took the sun out of its sheath so as not to trouble him with guests,

And since He saw that he was distressed that no guests were coming,

He brought the angels upon him in the form of men,

And Avraham brought them into his house and fed them, etc.

And it is perplexing⁷*: since it is about "angels.

.

in the form of men,

who did not need hospitality,

And they did not need to eat,

And they did not eat,

except,

"appeared" like they ate""

Saso HaSichos - 5751

- it is found

(at first glance)

that Avraham did not fulfill in them the mitzvah of hosting guests,

And it is possible that the Holy One, blessed be He, contrived

(heaven forfend)

concerning Avraham, that He "brought the angels upon him in the guise of men" in order that Avraham would think that he had fulfilled the mitzvah of hospitality?!

And especially according to the words of the Gemara⁷ that from here we learn that hospitality is greater than receiving the Divine Presence"*⁷ — based on this, there is an even greater difficulty: how is it possible that in the Torah of Truth we learn the virtue of hospitality from an act of hospitality that was not genuine?!

And one can explain this⁷² — that when he "brought the angels upon him in the guise of men,"

and they conducted themselves in the manner of people who eat and drink,

the "guise of men" and manner of men became for them a true matter,

that is,

that when they came down they did not remain on the level of angels who appear like men

(a mere likeness/ but they came down "in the form of men",

and consequently,

the definition and law of "men" applied to them

(temporarily/ and therefore,

Abraham our father fulfilled through them the mitzvah of hospitality in its true sense.

And from this we learn a lesson regarding the method of influencing others - that when the "great one" needs to influence another who is "lower"

(in the external place/ he cannot remain on his lofty level,

Rather, one must descend from his level

(temporarily)

to the level of the other who is below,

and speak according to the other's level,

according to his way and custom,

and even

Shin Nun / In this there is seemingly a fulfillment of the mitzvah of hospitality to the fullest extent.

that is in his standing and situation,

And then it will affect him truly and completely.

And may it be His will that the acceptance of good resolutions regarding the study of the Rambam,

both his own study and his influence on others,

within the other activities of spreading Torah and the wellsprings outward,

will hasten and speed and bring about* "that time" which the Rambam speaks of at the conclusion and seal of his book—the days of Moshiach.

And in the language of the verse in this week's parshah - "Go for yourself from your land, from your relatives, and from your father's house, to the land that I will show you,"

that each and every Jew and all of Bnei Yisrael are going from exile to the land, to Eretz Yisrael⁷,

And they merit the actual fulfillment of the promise of the Holy One, blessed be He: 'To your descendants I have given this land, from the river of Egypt to the great river, the Euphrates River: the Kenite, the Kenizzite, and the Kadmonite, etc.'

"Ten nations,"

in the true and complete redemption through our righteous Moshiach,

and in the Land of Israel itself

Parshas Lech Lecha,

8 MarCheshvan

- they come to Jerusalem, the holy city, and to the Third Beis HaMikdash,

"to the place of the Mizbeiach"

(that 'his place is most precisely oriented'")

: And then will be the revelation of "And Hashem appeared to him" to every single Jew in perfect completeness - "And your Teacher will no longer be hidden, and your eyes will see your Teacher."

And furthermore, and this is the main point - that all this will be in actual deed, immediately and at once,

Thus,

that they will conclude the study of the Rambam in the seventh cycle on this Shabbat together with the Rambam

(soul in body,

"Awake and sing, you who dwell in dust"⁷⁷ / in the city where his honorable resting place is - Mebria•⁷,

Eliyahu

They will

(Sanhedrin)

to return first, and from there they will be moved to the Temple"⁵⁷.

And then the study of the conclusion of the Rambam will be in a manner that they will see openly that the words of the Rambam at the end and seal of his book have been fulfilled: "At that time.

.

The entire world will have no occupation except to know G‑d alone,

And therefore, Israel will be great sages and know hidden things and attain knowledge of their Creator according to the capacity of man,

as it is said, 'For the earth will be filled with knowledge of G‑d as the waters cover the sea'".

Sefer HaSichos - 5751