English translation — משיחות ש״פ בשלח, י״א שבט ה׳תנש״א

In our parshah, it speaks about several general matters - general miracles - which occurred with the Jews after their exodus from Egypt:

After the verse "When Pharaoh sent the people," the miracle of the splitting of the Sea of Reeds is recounted,

"And the children of Israel walked on dry land in the midst of the sea,"

"And the L-rd saved Israel on that day from the hand of Egypt"¹,

Through the fact that all the Egyptians were drowned in the sea,

"לא נשאר בהם עד אחד"/ "וירא ישראל את היד הגדולה אשר עשה ה׳ במצרים גו׳"♦,

And the Jews recited the Song - "אז־ ישיר משה ובני ישראל את השירה הזאת וגו׳"*.

After the portion of the Song, it is told about

(the miracle of the sweetening of the waters of Marah⁷,

and afterwards)

the portion of the Manna - about the miracle of the descent of the Manna,

"הנני ממטיר לכם לחם מן השמים גו׳"•,

Both the actual descent of the manna in the desert and the details of the manner of its descent were in a miraculous way•¹,

And also the miracle of the quail - "And the quail came up etc."

So that "in the evening you shall eat meat".

Further in the portion it recounts the miracle of the well of water by striking the rock - "And you shall strike the rock and water will come out of it, and the people will drink".

Until the end of the portion - the miracle of the victory in the war against Amalek,

Because of which Moshe built there an altar, "and he called its name Hashem Nissi"

"HaKadosh Baruch Hu-< performed for us this miracle

(great*'

".

Since all these miracles are recounted in one sequence and in one Torah portion

(Beshalech/ it is understandable that

(In addition to the fact that they happened one after the other)

they have a connection between them in the content of the miracle⁷*.

And at first glance,

they were special,

very special miracles?

And this is a great miracle that was performed in it")

.

There,

29

(,

also was performed every Friday to give you bread for two days")

.

Sefer HaSichos - 5751

Also one must understand: after Parshas Beshalach comes Parshas Yisro,

"Vayishma Yisro",

"What report did he hear and come,

Kriyas Yam Suf and Milchemes Amalek"*.

And what did Yisro hear specifically in the matter of "Kriyas Yam Suf and Milchemes Amalek"

(more than in the miracles of Yetzias Mitzrayim)

And what brought him to come to Moshe? What is the connection in the content of the matters of the coming and words of Yisro: "Now I know that Hashem is greater than all the gods, for in the matter in which they conspired against them"

(and therefore "they were destroyed in water"•¹)

With the content of Kri'as Yam Suf and the war with Amalek

(And also - with the descent of the manna and the well of water - "all that G-d did for Moses and for Israel His people",

"The clarification of the manna in the well and in Amalek"**)

?

And furthermore, the main point: what is the

(Torah from the word*? instruction from all this in the service of G-d,

and especially in these times?

Will be understood with an introduction,

That the aforementioned miracles in our parshah are not a one-time thing that occurred then,

But they are general matters,

Which have a continuous continuation for generations

(In addition to the fact that every thing in Torah is eternal forever?:

The Splitting of the Sea of Reeds: Although the sea

(Simply)

Was a one-time

("temporarily"²³)

,

But it is explained in many places²⁴ that the splitting of the sea was a general matter that produced an effect in the entire world*²

(and in the entire order of evolution/ as preparation for the giving of the Torah,

an effect that is drawn into the world.

As it is also emphasized in the Song of the Sea

(at its conclusion)

*² - "Hashem will reign forever and ever."

Therefore, one recalls the matter of the Splitting of the Red Sea every day

(in prayer / in the manner that we mention the Exodus from Egypt every day²²,

"And it is brought in the Tosefta•² that one must also mention Kri'at Yam Suf²,

as brought down in Shulchan Aruch•³,

that "one must mention.

.

Kri'as Yam.

.

"Indeed and true, and likewise true and faithful etc." - "Sea³ split for them, and the arrogant You drowned, and the beloved You brought over, and water covered their enemies."

.

To You they sang song with great joy and said all³² "Who is like You?"

.

Glorious in holiness, awesome in praises, doing wonders.

.

Together all gave thanks and proclaimed kingship and said•² "Hashem will reign forever and ever"³³.

And to add,

So every day one also says

Shas Beshalach,

11 Shevat

(full)

Song of the Sea*³

("Then sang etc."/ with the 18 names? etc.³⁵.)

The descent of the manna: Although the manna was only during the forty years in the desert - the Almighty commanded*³ that "Fill an omer of it to be kept for your generations, so that they may see the bread which I fed you in the desert etc."

[As it was in the days of Jeremiah,

Then "He brought out for them a jar of manna, etc.,

behold, with this your ancestors were sustained,

The Omnipresent has many messengers to prepare food for those who fear Him.”]

.

And in Shulchan Aruch•³ it is brought,

that ״It is good to say every day.

.

Parshat HaMann,

So that³ he believes that all his sustenance comes to him through Divine Providence,

As it was with the manna that Hashem provided, giving each person an omer per head for all the souls of his household etc.".

[In addition, and a remembrance of the manna is present every Shabbat: the obligation of the three meals of Shabbat,

or the concept of "Lechem Mishneh" every Shabbat,

We learn even from the verses regarding the manna: "And Moshe said, 'Eat it today, for today is a Shabbat to Hashem; today you will not find it in the field'"³*,

And "On the sixth day they gathered a double portion of bread"³*/

From this it is understood,

that the three matters - Kri'at Shema,

from,

the war of Amalek - they are all general matters in Torah and mitzvos and divine service; and according to the above, they have a connection between them

(since they stand in a single sequence in the same parshah)

.

And one can say one of the explanations of this:

The content of the Song of the Sea is - the narrative of praise and thanksgiving that Moshe and the Children of Israel offer to the Most High for having saved them from Pharaoh and from the Egyptians,

and how the Egyptians "drowned in the Red Sea"⁷*

And through this, all see the greatness of the Supreme One - "Who is like You among the mighty, O G‑d,

Who is like You, glorious in holiness, awesome in praise, doing wonders"³³.

Until this brings that all nations of the world should know of it and fear: "Hear, O peoples, they tremble; then the chiefs of Edom were confounded, the mighty men of Moab, trembling seized them; all the inhabitants of Canaan melted away,

Fall

47)

There, fifteen,

Sefer HaSichos - 5751

Terror and dread fall upon them; by the greatness of Your arm they are still as stone,

until Your people cross over, O Lord, until the people You have purchased cross over

("More beloved than the other nations, with the desire of the object purchased with precious money that is dear to a person""⁴)

,

You will bring them and plant them on the mountain of Your inheritance, the place, O Lord, You have made for Your dwelling, the Sanctuary, O Lord, Your hands established.**

until - "The Lord will reign forever and ever"²⁶.

And at first glance, the main emphasis in the Song of the Sea should have been regarding the salvation of the children of Israel

(through the miracle of the splitting of the sea)

-Why is there such an emphasis on the action upon the nations,

the drowning of Egypt in the sea,

and the awe and fear upon the surrounding nations, etc.?

And the explanation of this: The content of the song

(Kriat Yam Suf)

and the song is not so much the expression of the greatness of the Almighty as He is above,

and how He loves Jews and protects them, etc., from the aspect of the superiority of their souls,

they being "children to Hashem your G-d"⁵⁰, etc.

But mainly in order to bring out the greatness and strength of the Supreme One - and His connection with Jews - down here in this world,

A world that is subject to the laws of nature

(Which the Supreme One has determined / A world where there are nations of the world,

And Jews are, on the contrary, "the fewest of all peoples"⁵¹,

Like a single sheep among seventy wolves⁵²,

Jews have opponents,

Egyptians and other nations - and not looking at that,

The Supreme One protects Jews and He save-

Will save them from the hands of their enemies,

And if they are in need - the Almighty performs miracles for them,

He splits the sea for them and "drowns" the Egyptians in the sea,

And thereby throws awe and fear upon the surrounding nations,

And specifically through this is revealed,

In a full manner,

His blessed kingship over the entire world,

That even in a world,

Where there the laws of nature reign,

And one can delude oneself and fool oneself that the world is run by the laws of nature - it is revealed that the Almighty is the Master and King over Jews and over the entire world - "Hashem will reign forever and ever."

And it can be said that this is the innovation that was revealed through the Song of the Sea,

Through this, that Jews let everyone hear

(by reciting the song)

That "Hashem will reign forever and ever" - as it states in the Midrash⁵³: Even though from eternity You are,

Your throne was not established nor were You known in Your world until Your children recited the song etc. / Israel said: Truly, before You created Your world, You were; since You created it, You are He,

but as it were, standing etc.,

But when you stood at the sea and we said song before you, then your kingdom was settled and your throne established,

Your throne was established from then⁵⁴ 'Then sang'.

That is,

that through this that Jews said song

(on K'ri'at Yam)

⁵⁵ was revealed in the world - in

Parshas Beshalach,

11 Shevat

ר29

A manner of settlement - His kingship, may He be blessed,

and for example, how through sitting one sees openly that the legs are secondary to the head,

and likewise in the analogy,

that the world of Action

(the aspect of legs)

does not conceal G-dliness,

because we see that it is secondary and a vessel for G-dliness.

And it can be said,

That the power for this came through the miracle of the splitting of the Red Sea,

,

,

“He turned the sea into dry land,”

And through this, the G‑dly power that is concealed in creation

(Like the sea which conceals and covers everything within it/ emerges into revelation - “dry land,”

And through this one receives the power to see openly the G‑dliness in every thing in the world;

But "Your kingdom is established" in the world came about specifically through the recitation of the song of Moses and the Children of Israel.

And to add,

That song is accompanied by joy which breaks all barriers and limitations"⁵,

Therefore it gives more strength to reveal G‑dliness

(which is beyond limitation)

in the world

(boundary)

,

Until the Almighty is "King over all the earth""".

From this it is understood,

that Kri'as and Shirah

and the miracles of the Holy One, blessed be He,

and "it was settled in the heart" is specifically done through³⁶ the song of Moshe and Bnei Yisrael that is heard also in the world.

The sea is a most general matter - the foundation and entirety of the service in all times and in all generations

- and therefore all Jews said the song,

men, women, and children

(And "even the fetuses in their mother's womb recited a song"¹)

,

And therefore one recites Kriyas Shema

(and one says the Song of the Sea)

every day

(as above, sec. b)

-

acceptance of the yoke of the kingdom of heaven⁴²,

And to reveal His kingship, blessed be He, in the world,

That in every generation and every time and every place,

Even when there are "wolves",

They should all recognize,

Also the nations of the world,

That "Hashem will reign forever and ever"

(As it will be in completeness in the future to come,

When it will be "all the kingdom is His"⁵*)

.

As emphasized in the daily prayers where we mention Kriyas Yam Suf and the Song of the Sea

(in "Emes Veyatziv" and "Emes Ve'emunah")

: "Emes Veyatziv etc. forever and ever,

True G-d of the world, our King, the Rock of Yaakov, Shield of our salvation, for generation after generation He exists, His Name exists, His throne is established, and His kingdom and faith endure forever etc.,

Forever and for all eternity, upon our fathers, upon us, upon our children, upon our generations, and upon all generations of the seed of Israel Your servants etc.,"

And then he continues: "For the kindness He performed with our forefathers when He took them out of Egypt, split the sea for them, and brought them through"⁴,"

And we pray that it should be so "in every generation."

And so it is that "Truth and Faith" - "speaks also about the futures that we expect He will fulfill for us

Sefer HaSichos - 5751

His promise and His faith to redeem us from the hand of kings and from the hand of tyrants, and to place our souls in life, and to lead us over the high places of our enemies,

all these constant miracles always"⁴⁴,

"The G-d who wreaks vengeance for us against Pharaoh etc., who passed His children between the parts of the Red Sea, and their pursuers and their enemies He drowned in the depths; and His children saw His might, they praised and thanked His name, and accepted His kingdom willingly upon themselves,

Moshe and Bnei Yisrael answered You with song in great joy, as it is written,

Your kingdom Your children saw, splitting the sea before Moshe etc."⁴².

In order to accomplish the matter of "Hashem will reign forever and ever" in the world, a Jew must first accomplish it within himself,

that he should recognize and feel in his entire existence that the Almighty is "King of Israel"⁴⁴,

and in a manner of "forever and ever,"

in all his matters,

including matters of the world — time and place,

his physical body and all his material things.

And this is the content and lesson of Parshas HaMann — "so that he should believe that all his sustenance comes to him through Divine Providence"³

(and therefore this applies to every single day)

: Poof* The descent of the manna teaches a Jew - in every time and every place - that the Supreme One is "He who sustains all"⁴⁸,

The food of a Jew,

and of the entire world,

is "bread from heaven"⁴.

And from this one understands,

that even when a Jew receives livelihood in the manner of "bread from the earth",

through his own labor and the garments of nature

(of plowing and sowing etc.)

-

He knows and feels that this is truly "bread from heaven,"

not bound by the limitations of the natural order,

as it says in the Midrash⁷: "The matter of the day in its day⁸,

He who created the day created its sustenance,

From here R' Elazar HaModai would say: Anyone who has what to eat today and says 'What will I eat tomorrow?' is [one] of those of little faith."

And as the conduct of Hillel "who would say: Blessed is the Lord, day by day He loads us [with benefits]⁷¹, our needs⁷².

And especially in the time of exile,

And in particular, in the final generations of exile - as known, the word of the Rebbe Maharash,

That livelihood in this time*⁷ is in the manner of the flow of the manna,

bread from heaven.

That is,

That a Jew must know that he is truly above world and nature,

And even as he "comes down" and stands in the world and deals

(externally)

with garments of nature and nations etc. - he is above nature,

And his livelihood and all his needs he receives in the manner of "bread from heaven,"

which is not bound by the ways of nature.

Shabbos Parshas Beshalach,

11 Shevat

And it can be said that in this manner there is a lengthy lesson from the quail and well of water which were drawn for the Jews in the desert in the manner of manna from heaven — that from this we learn regarding all matters of livelihood and human needs: air, meat, and water

(In addition to air, bread,

the general term for all human needs)

that even when he receives it through natural garments,

In truth, the catalyst is this,

,

from Heaven.

And through that which a Jew accepts His kingship, may He be blessed, in his own life,

that he reveals in himself the "Hashem will reign forever and ever,"

since his livelihood and all his affairs come from the King of kings, the Holy One, blessed be He - he has the power to also bring about in the world

[And as it is written⁷⁵ "Also the world He placed in their hearts."

And to call attention from the ruling of the Rambam•⁷,

So through one mitzvah, a Jew can tip "himself and the entire world to the scale of merit and cause him and them repentance and deliverance"]

- so that the entire world should hear that "Hashem will reign forever and ever."

In order to achieve the completeness of the matter of "Hashem will reign forever and ever," it is required to nullify all matters that oppose it.

And this is the general meaning of the war against Amalek: from that which is stated regarding the war of Amalek "Kes Yah" (the throne of Hashem), Chazal learn:

(and Rashi brings it down in his commentary on the verse that "The Holy One, blessed be He, swore that His name is not complete and His throne is not complete until the name of Amalek is completely blotted out,

and when it is blotted out,

His name will be complete and His throne complete."

And therefore, "The L-rd's war against Amalek from generation to generation,"

"The hand of the Holy One, blessed be He, was raised to swear by His throne to have war and enmity with Amalek forever."⁷ - Amalek is a contradiction to "The L-rd shall reign forever and ever,"

the completeness of the revelation of His kingship⁵⁵ in the world.

And since the revelation of "The L-rd shall reign" is a constant matter in every generation,

so too is it in the line of "Turn away from evil"

(to nullify the matters that interfere with "The L-rd shall reign")

- that this is "from generation to generation,"

Because specifically through David, who will "blot out the name" of Amalek, will be "the Name complete and the throne complete."

And in the service of G-d: the kelipa of Amalek is the matter of coldness,

as it is written⁷ "who cooled you on the way,"

And Amalek in gematria is safek (doubt) - he cools and casts doubts into what G-d has done and the matter of miracles in general⁷ - perhaps the deed of Kerias Yam Suf (the splitting of the sea) was only a one-time thing,

But the regular order that the Almighty established is,

that

Sefer HaSichos - 5751

a Jew should be subject to the laws of nature,

and especially during the time of exile.

And it is also hinted in the term 'Korach - from the word 'mikreh' (chance): Amalek wants to cause a Jew not to see matters of Divine Providence.

And in order to reveal how 'Hashem will reign forever and ever,'

whether with a Jew in his service,

and also in the entire world,

it requires that 'the name of Amalek be completely blotted out,'

to nullify all matters of coldness,

indifference and doubts - which are the opposite of the concept of 'the Name is complete and the Throne is complete.'

Based on this, one will also understand the continuation of "Vayishma Yitro",

"What report did he hear and came — the splitting of the sea and the war with Amalek""•:

About Yitro's words "Now I know that Hashem is greater than all the gods" Chazal say,”,

"It teaches that he recognized every idol in the world, that he did not leave an idol that he did not worship.

One must understand: a)

According to the explanation that "all the gods" refers also to idols,

What is the praise and glory in that Yitro recognized that "Hashem is greater than all the gods"?! b)

Does the Torah come to speak in disparagement of Yitro to say that "he was familiar with every idol in the world"

(Contrary to the rule that Torah is careful not to speak even derogatorily about an impure animal"/ and especially since from the content of the portion it is understood,

that one comes to speak in praise of Yisro?

The explanation of this is according to the words of the Rambam,

that the beginning of the matter of idolatry came

from the fact that they thought that "since G-d created these stars and spheres to govern the world etc., it is fitting to praise them, glorify them, and accord them honor,

and this is the will of G-d etc.".

Their mistake lay in the fact that

they thought that the stars have dominion and power to influence by their own choice, G-d forbid,

And they did not know the truth,

that the Almighty influences through them like an axe

(a matter without any life at all)

in the hand of the hewer•⁸.

From this it is understood that the negation of humility regarding idolatry applies not only concerning stars and constellations,

but only concerning all levels in the order of the chain of descent

(angels",

seraphim etc.

through which the influence descends below,

that they have no will and choice, and consequently there is no place for them to give honor,

because they are only like an axe in the hand of the hewer.

Accordingly, the superiority of Yisro is understandable,

and his recognition that "Now I know that Havayah is greater than all the gods": Yisro recognized "every idolatry in the world,"

he had knowledge and comprehension of all levels and intermediaries in all worlds, up to the highest level

[Only when he was "priest of Midian" did he have the mistake and thought that they had power and control,

and consequently, that is idolatry]

; and through that which he heard and clearly heard - "a report he heard and came" - about "Korach and the war of Amalek" and "all that He did to them with the descent of the manna, the well, and Amalek",

and about the miracles

Parshas Beshalach,

11 Shevat

of the Exodus in general,

the matters that revealed that the garments of nature and all intermediaries are only like an axe in the hand of the hewer,

and particularly of the King of kings, the Holy One, blessed be He,

(,

G‑d will reign forever and ever)"

,

and one makes war with "Amalek" that interferes with this - he said that "strength I know that G‑d is greater than all the gods"•*,

that even the forces of nature derive from G‑d,

and G‑d is the sole ruler over them

(which therefore He has the power to make miracles,

including - miracles clothed in nature,

to the extent that the master of the miracle does not recognize his miracle⁵²,

That in one particular aspect this is an even greater wonder than miracles that deviate from the natural order*.

And through Yitro's admission — that this was even before he converted*'* — the power was given into the world,

and among the nations of the world — that they should come to the recognition that "Great is Hashem above all gods",

"Hashem will reign forever and ever".

The above matter — which stands more openly and emphatically on Shabbos

(although this is a general and constant matter throughout the entire year)

,

When one reads about this explicitly in the reading of the Torah,

Torah

the Written Torah** - is further emphasized in the later generations,

and especially in our generation:

Yud Shevat,

the day of the hilula of the Rebbe, the Nasi of our generation,

always occurs in proximity to

(or in)

The preface of Parshat Beshalach,

And in this year - it was on Erev Shabbat of Parshat Beshalach,

that the "eaten on Shabbat"

(Parshat Beshalach)

is from the "effort on Erev Shabbat"**,

as emphasized in our parshah,

that on the sixth day they gathered "double portion" also for the day of Shabbat.

And according to the known idea that on the day of passing,

And so too every year on the yahrtzeit,

Of a tzaddik it is revealed "all his deeds and Torah and service",

And this is "works salvations in the midst of the land"⁶⁰* - it is understood,

That the service of the baal hahillula is connected to the matters that are discussed in the parshah.

And one of the matters in this can be explained:

The main service of the baal hahillula consisted in - spreading Torah and Judaism,

And in particular - "may your springs spread outward",

Studying and disseminating the teachings of the inner dimension of Torah,

Toras HaChassidus,

Sefer HaSichos - 5751

Eino Chotzei,

Biz eino chotzei sheba'olam,

Chotzei she'ein chotzei mimenah.

Der koach tzu oiftun "Hashem yimloch le'olam va'ed"

(ba'olam)

Heybt zich on fun dem giluy in Torah

(Because "He looked into the Torah and created the world"״יי)

: Torah is called "bread"""׳,

And the level of "bread from heaven" in the Torah is - the inner dimension of the Torah"¹¹,

which is above the boundaries of the world

("If you please, O He who lives,

where there is no difficulty from the side of evil, nor dispute, etc."²"׳)

.

And to add,

So also the matter of the quail - which is "

(a type of fowl)

and very fat,

the aspect of its fat - refers to the inner dimension of the Torah,

as is known, fat is an aspect of the inner dimension of the Torah,

and in this itself - the secrets of secrets of the Torah⁵.

Through the revelation of the inner dimension of the Torah,

and especially as it is revealed in the teachings of Chabad Chassidus,

which brings him into understanding and comprehension

(until - from the Nefesh HaBehamit/ in the innermost aspect of the person,

in the manner of 'yitparnason m'ini'1 - is

one draws down and reveals in oneself the quality of 'bread from heaven' and 'Your name in the Torah,'

until in such a way that this becomes his reality,

"blood⁷"* and flesh as his flesh"""'.

So the study of Chassidus is in a manner that it affects him entirely,

One sees openly that this is his reality,

until the physical reality.

And to add in the exact language of the study of Chassidus,

in the manner of the verse's language "an ox goad"""׳,

So this affects his Nefesh HaBahamit

(in the aspect of ox in him, that he should go on the straight path.

And similarly, the Chassidus of Chabad reveals that the nature of the world is truly G-dliness'/ starting from the teaching of the Baal Shem Tov"׳, that the creation of the world is renewed every moment from absolute nothingness.

And in this revelation of Chassidut in the aforementioned manner through our Rebbes and leaders in general - there was added with greater strength and power through the Baal HaHilula,

until - in such a way that he ordered the translation of Torat HaChassidut into the language of the people,

and especially - after he arrived in the lower hemisphere,

that then the work of "your wellsprings shall spread forth outward" was expanded in a way beyond measure,

until an outward that has no outward beyond it,

including - also - the dissemination of the Seven Laws

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Sefer HaSichos 5751

And add to the above-mentioned a study of the Fifteenth of Shevat,

the New Year for trees¹:

The nature of a tree is,

so it grows,

and keeps growing²,

and produces fruits without limit – in the manner of the concept of Yosef,

addition"³.

What this means in the service of man – "for man is the tree of the field"³ – is that a Jew is not satisfied with the natural limitations of his current state,

but rather keeps growing.

And in more detail: On Rosh Hashanah for trees, "it is customary to have an abundance of fruit from trees"³³,

and especially the types of fruit with which the land of Israel is praised – "a land of wheat and barley and vines and figs and pomegranates, a land of olive oil and honey"³³

("דבש תמרים"♦³³)

.

דער עילוי פון אן אילן לגבי תבואה

("חטה שעורה")

איזי\",

אז תבואה איז א דבר המוכרח לקיומו של האדם,

"לחם לבב אנוש יסעד""³׳,

משא״ב פירות האילן זיינען ניט מוכרח לקיום האדם,

They only give pleasure in your might³.

That is,

that the action of Tu B'Shvat,

Rosh Hashanah for trees is — the avodah that is not in measurement and limitation of "bread from the land"

(wheat and barley)

,

which is measured according to the necessity of a flesh and blood for his existence,

but an avodah that is above measurement and limitation — matters of pleasure,

that is beyond man's need and necessity,

in the manner and example of "bread from heaven" relative to "bread from the earth".

But the intention in this is,

that the fruits of the tree should bring delight also into the necessary matters of man

(wheat and barley)

.

And in greater detail - the seven species with which Eretz Yisrael was praised,

"A land of wheat and barley and vine and fig and pomegranate, a land of olive oil and honey."

— wheat

(food of man³•)

hints at the service of the divine soul.

barley

(food of beast³•)

— the service of refining the animal soul.

And as hinted in that wheat equals in gematria 22,

corresponding to the 22 letters of the Torah"♦׳

(holiness)

,

And barley is from the word shiyur - measurement and limitation

(each one according to his measure)

.

Wheat and barley themselves are, however, both hinting at the divine service - even the service of Naha - as this is necessary

(according to law)

for the existence and life of man,

Then the soul

(N.H.A.)

descends and refines the person.

Then comes the service from pleasure,

which also draws pleasure into the service in the aspect of wheat and barley - "and vine and fig and pomegranate",

which all indicate on beyond measure and limitation: vine - "that gladdens G-d

Shabbos Parshas Beshalach,

11th of Shevat

"And men¹⁴¹,

Simchah breaching the fence.

Fig — as it is written¹ "Like grapes in the desert I found Israel, like the first fruit of the fig tree in its beginning",

"This fig tree — at first they pick it one by one, then two, then three, until they pick it with baskets and rakes,

So at first it was one¹ — Abraham etc. — and then "And the children¹⁴⁴ of Israel were fruitful and swarmed and multiplied and became very, very mighty"¹⁴⁵.

Pomegranate — as our Sages said¹⁴⁴ — filled with commandments like a pomegranate,

And this indicates a great multitude

(even among the 'empty ones' among them,

All the more so, the verse "And your people are all righteous"¹⁴⁷)

.

"A land of olive oil and honey": olive oil - permeates everything,

and the oil in Torah - the aspect of the inner dimension of the Torah

(as above, section 7)

.

Date honey - "The righteous shall flourish like a date palm"¹⁴,

and it is known that a date palm yields fruit once in seventy years",

Comes— indicates length of days,

and completeness of days etc."*.

The lesson for every Jew from the matters mentioned above:

A Jew must know that not looking at that which he finds himself a physicality in a body in a world with nations of the world,

And a world that is seemingly conducted according to the laws of nature — is still,

the Jew,

above the way of nature;

A Jew is always connected to the Supreme One,

who is the King

and the Master of the entire universe,

and the Supreme One guards and protects him from all things,

"Behold, He neither slumbers nor sleeps, the Guardian of Israel"•⁵; and since the Supreme One is not bound, G‑d forbid and G‑d forbid, by the ways of nature,

He has the ability to perform miracles without end,

And for whom does He perform miracles? — For His close people,

the Jewish people!

And as discussed above: miracles by a Jew are no wonder.

With every Jew, miracles happen every single day - revealed miracles or hidden miracles,

in the category of 'the one who experiences the miracle does not recognize his miracle.'

And especially - as emphasized by our Rabbis, our leaders,

And in the talk of His Holiness, my father-in-law, the Rebbe, leader of our generation,

that especially in these times, a Jew can see within himself in his life Divine Providence; through a light contemplation of the events that have happened to him from one time to the next, he can see Divine Providence and revealed miracles

(from heaven)

.

He just needs to "open his eyes" - he will see it!

And if these words are said regarding Jews throughout the entire world,

That the Almighty constantly performs miracles for them - all the more so with Jews in the Holy Land,

"A land which etc. the eyes of the L‑rd your G‑d are always upon it, from the beginning of the year to the end of the year"¹⁵¹.

- We do not need - and should not need - to come to the miracles about which we read in the newspapers,

That a gentile shot a "missile" upward,

And a gentile from the righteous among the nations shot it down,

And so on - because with Jews,

And especially in the Holy Land,

there are a multitude of miracles

Sefer HaSichos - 5751

each and every day

(as above/ miracles in good matters,

in the revealed and manifest good.

the practical directive from this,

And especially in these days:

Together with this, what a Jew needs that without that which depends on him in service by his own strength

(according to the ways of nature, etc.)

- every Jew must have complete trust,

and no doubts,

that the Almighty will give him all good,

in the visible and revealed good.■

And just as "the G‑d who wrought vengeance for us upon Pharaoh, etc., who drowned his children between the splits of the Sea of Reeds and their pursuers and their enemies in the depths, and His children saw His might, praised and gave thanks to His name, and accepted His kingship willingly"⁶ - so will the Almighty surely do also now,

and fulfilling the prayer of Bnei Yisrael 'that He fulfill for us His promise and His faithfulness to redeem us from the hand of kings and from the hand of tyrants, and to place our soul in life, and to lead us over the heights of our enemies,

all these constant miracles always'⁶⁶.

And from this it is understood,

that through the complete trust in the Almighty - a Jew must,

and especially on Shabbat Shirah

(and the week of Shabbat Shirah)

- stand in joy and recite praise to the Almighty for the miracles that He performs and that He will perform--*.

And also, this is essential: All this comes about through Jews increasing in the study of Torah and fulfillment of the mitzvos,

Regarding which, "If you follow My statutes and keep My commandments,"⁴ G‑d promises, "I will give your rains in their season, and I will give peace in the land, and I will walk among you."

Including and in the matter of this day — through the fact that Jews, wherever they are,

will certainly fulfill — with added emphasis and strengthening — the custom

[which in some places has become weakened for whatever reason⁸⁹]

of eating on the fifteenth of Shvat from the species with which the Land of Israel is praised,

and through this, one connects even more strongly with the Land of Israel,

"the land which the L‑rd your G‑d cares for; the eyes of the L‑rd your G‑d are always upon it, from the beginning of the year to the end of the year."

And this adds even more to the miracles that the Above-Lord does with Jews.

- And to note,

That according to custom, one also eats carobs on Tu B'Shvat

(carobs)

.

And that has a special connection to miracles - as the Gemara--■ relates regarding Rabbi Chanina ben Dosa who sufficed with a kav of carobs from one Shabbos eve to the next Shabbos eve,

And following this, several miracles that happened with him are related,

being a miracle-worker.

In all this, it is further increased through that which on the day

(night)

of the hillula, each one was given a

(pamphlet)

maamar beginning "Baruch she'asah nissim"

(5664)

of the

That is, in the future, when they are informed of the redemption, they will say a song about what is yet to come, i.e., about the miracles that will come, that they will be informed of; they will hasten to sing immediately and, in the strength of their faith, it will be as if it has already happened, etc.

And see there in the continuation of the matter.

Parshas Beshalach,

11 Shevat

and 30

Rabbeinu

(from the Rebbe Rashab)

n''a,

A maamar (discourse) written by his only son, the one who fills his place,

the Baal HaHilula (the one for whom the yahrtzeit is celebrated).

First and foremost – it awakens one to study the maamar,

and to increase in Torah study in general,

and in particular the inner dimension of Torah,

and study is great because it leads to action,

including – to fulfill the studies and directives that are found in this maamar.

Together with this, two notes were also distributed in order to give to charity,

The entirety of all the commandments

(And charity is equal to all the commandments)

,

From the term 'connection' and 'bond' — in order to add more in the connection and bond of Jews with the Almighty*⁵.

And furthermore, the main point — that He declares His words to Jacob

His statutes and judgments to Israel⁷ — ■: The Almighty fulfills the request that stands at the end of the discourse — "Who performed miracles for our forefathers,

And the request is that it should be also in this time"

Then still in the last moments of exile

(Egypt)

is "And for all the children of Israel there was light in their dwellings"•־■,

until the main miracle and the many miracles - in the true and complete redemption,

as "As in the days of your exodus from the land of Egypt I will show wonders"*־׳,

and in particular, standing in the year 5751,

the year of "I will show wonders",

wonders even in comparison to the miracles of the Exodus from Egypt״■,

and moreover, the main point - immediately and at once.

Sefer HaSichos - 5751