English translation — משיחות ערפ יתרו, ח״י שבט ה׳תנש״א

On the verse,*

“And G‑d spoke all these words,” Chazal expounded:*

This teaches that the Holy One, blessed be He, said the Ten Commandments in one utterance,

which is impossible for a human being to say thus,

If so, why does the verse further state, “I am the L‑rd your G‑d” and “You shall have no other gods”?*

That [G‑d] repeated and explained each and every utterance individually."

And in addition to the general statement of all Ten Commandments in one utterance,

we find that the utterance in one utterance was explained in more detail:

Regarding the first two commandments* -,

"I am" and "You shall not have" we heard from the mouth of the Almighty"⁴,

"as it is written: 'God spoke once, these two I heard'"*.

Regarding "Remember" and "Guard"* - "Remember and Guard in one utterance,

And also those who profane it shall be put to death. And on the Sabbath day, two lambs.

.

This is what is said: "God spoke once, I heard twice."

That is,

,

Remember is a positive commandment, and Keep is a negative commandment².

As our Sages taught: Everywhere that it says 'take heed,' 'lest,' or 'do not,' it is nothing other than a negative commandment.

And nevertheless,

Were said

I heard,

And I say: 'Behold, are not My words like fire?' says the L‑rd

(as below in the text)

.

And see Pardes, chapter 41:

The count of the Torah is 611,

and the two words of the L‑rd-,

as it is said: "One thing God has spoken, two I have heard".

And up to* this, in Zohar, our parshah, page 1,

chapter 2,

It is written: "One thing God has spoken, two I have heard,"

as it is said: "I am and you shall not have".

Parshas Yisro,

section 18, view

in one utterance,

Like the one utterance of 'Anochi' and 'Lo Yihiyeh' for"

That 'Anochi' is a positive commandment and 'Lo Yihiyeh' is a negative commandment.

And we must explain the content of the general concept of the giving of the Ten Commandments by the Holy One, blessed be He, 'in one utterance' — 'One thing God spoke' — for seemingly we must understand:

Since 'Two things I have heard' because 'it is impossible for the mouth to say and impossible for the ear to hear',

Therefore 'He repeated and explained each and every commandment individually' — why did God speak one and then repeat and explain two,

And did not speak two from the outset?

And furthermore, and this is also essential: According to the known idea that all matters of the Torah are instructions in the service of man

("Torah" from the term 'hora'ah' (instruction)³)

- What is the lesson and instruction in man's service from the fact that 'One thing God spoke,'

"That which man cannot say so?!

Also one must understand:

What is the reason for the duplication of speech in one utterance

("One thing God spoke")

- Not only regarding 'Anochi' and 'Lo Yihyeh' to

(that 'from the mouth of the Almighty we heard them' - as they are the entirety of the Ten Commandments,

And the inclusiveness of the entire Torah / but also regarding "Remember and Keep".

And in particular that the content of "Remember and Keep in one utterance",

positive and negative commandments in one utterance -

Included in the 'one utterance' of "I am [the L-rd your G-d] and you shall have no other gods",

as is known•¹ that "I am" includes all 248 positive commandments,

and,

"you shall not have [other gods]" includes all 365 negative commandments.

And the point of explanation in this - that in the utterance of "Remember and Guard in one utterance" upon the "one utterance" of "I am and you shall not have" is hinted the connection of "God spoke once" to the service of man:

And with the preface of the explanation in that which is written "God spoke all these words, saying" - that its interpretation is to say and speak all the words of the Torah that were already said to Moses on the journeys.

.

As the matter of the words which I placed in my mouth.

And this power was given to Israel

(at the time of the receiving of the Torah at the Ten Commandments)

that the law that goes out from their mouth is actually the word of G‑d that was said to Moses at Sinai.

.

That speech does not become separate from the person, as if it comes out of his own mouth as if it were his own,

But as it is written: 'My tongue shall answer Your word,'

That the Torah is Your word,

But rather my tongue assists, like one who answers after the speaker what he says,"

"The speech that a person speaks in words of Torah is literally His speech,

That is,

That G‑d speaks through him literally, by means of the person's mouth,

As it is written."

.

Adonai, open my lips, and my mouth will declare Your praise,

For everything is from Him, may He be blessed,

Only my mouth will declare.

• Expression of drawing down •.

That the mouth is only

Sefer HaSichos - 5751

A vessel through which His speech is drawn and revealed, His, may He be blessed, wisdom and will literally.

And since the word,

to his mother-"

(which means to say the word of G‑d,

that G‑d speaks from his mouth)

was interpreted regarding “And G‑d spoke all these words,”

"that the Holy One, blessed be He, said the Ten Commandments in a single utterance,"

"G‑d spoke once,"

it necessarily follows that this matter

("One thing G-d has spoken")

Also belongs and exists from the study of Torah of)

Hades - not by his own power

("It is impossible for a person to say so"/ but by the power that "HaShem speaks in him literally.")

.

"My mouth will declare Your praise."

And this humble one

(That also in the service of man there is the humility of "One thing G-d has spoken",

positive and negative commandment together)

alluded to in "Remember and Keep in one utterance":

In "Remember and Keep in one utterance" comes and reveals the connection of positive and negative commandments

("I am and you shall not have to")

In the deed of man - "Those who profane it shall surely die, and on the Shabbat day two lambs" - that the negative commandment

("Those who profane it shall surely die")

and the positive commandments come to action together and their completion is one

("in one utterance")

.

That is,

The sanctity of Shabbat is one matter that is accomplished through the prohibition

(negation)

of 'those who desecrate it' and the positive commandment

(obligation)

of 'two lambs'*¹ - that the fulfillment of the prohibition 'those who desecrate it'

(which is usually fulfilled through the negation of action)

It is through the positive commandment

(a positive action)

of "two lambs"

(an action that in another place" is a desecration of Shabbos/ since by this is added

in the holiness of Shabbos"

(just as the holiness of Shabbos adds in the offering of two lambs"/ as follows.

And one must first explain the concept of positive commandments and negative commandments - "I am and you shall not have, etc.,

"Remember and rejoice:"

The difference between positive commandments and prohibitive commandments is — simply — that positive commandments are about "do good",

and prohibitive commandments are about "turn from evil".

That is: positive commandments are

(in principle)

a positive matter,

arise and do,

through which a person draws down a revelation of G‑dliness into his soul and

(Through this also)

in the world,

And negative commandments are

(in essence)

a negative matter,

passive refrainment,

that a person distances himself and negates matters that are contrary to the will of the Holy One, blessed be He,

And through this, there is also the negation and nullification of the spirit of impurity in the world.³¹

And even though at first glance the content of a negative commandment is

(only)

negation/rejection of evil,

necessarily one must say that there is in this

(also)

a matter of obligation.

On the matter of Yitro,

Chai Sama

And with the introduction of the explanation of the Maharsha

(Bava Kama 3a)

In the commentary of Nimadz: "613 commandments were said to Moses,

365 negative commandments.

.

And 248 positive commandments.

.

Torah screamed to us Moses an inheritance,"

Torah, in gematria, is 611,

“I am Hashem your G‑d...” and “You shall not have...” we heard from the mouth of the Almighty.

.

Habakkuk came and established them on one,

as it is stated, “And the righteous shall live by his faith” — that the multitude

(613 commandments)

from the perspective of the recipient,

for from the perspective of the Giver, blessed be He, they are all like one commandment,

And this is what is said: 'I am' and 'You shall not have' we heard from the mouth of the Almighty,

And they said in the Midrash.

.

That the Omnipresent said the two utterances in one statement, which a human being cannot say thus.

.

For He is one and His commandments are one, and they do not receive plurality from His side, blessed be He,

And it is in the commandment of 'I am' which is the belief in unity, and its opposite is 'You shall not have'.

.

all the prohibitions and positive commandments are included,

except that it is impossible for a person to say so,

for, from the perspective that he is immersed in matter and time, multiplicity comes to him.

.

And then he blended them all in the commandment of faith, which is the root and source of them all.

And it may be said,

that the concept of unity in the commandments of the Torah is also after the division into two categories of positive and negative

(.

Anochi and Lo Yihyeh 38/ and until "the hidden that is from the side of the receiver",

248 positive commandments and 365 negative commandments,

as follows.

And the explanation of the matter:

Also the negative commandments, their essence is the drawing down and revelation of G-dliness

(in the soul of man,

and through him also in the world)

\

positive humility,

but rather the action of drawing down and revelation

(in negative commandments)

is

(not through action,

of positive commandments,

but rather)

by means of absence

And based on this, we can explain the essence of the 365 negative commandments in the future

[For since "this Torah will not be exchanged"*,

surely then too all 613 commandments of the Torah will exist

(in their completeness*/ both the 248 positive commandments and the 365 negative commandments", even though there will be no

Sefer HaSichos - Hayom Yom

need for repelling and nullifying evil because,

"the spirit of impurity I will remove from the earth"■ - because,

The main intent regarding negative commandments is

(not the rejection and nullification of evil,

but rather)

the revelation and drawing down of a sublime level in Divinity that can only come through the mode of attaining the negation,

for this matter is accomplished only through negation.

- But,

when there exists an opposing entity

(in this time/ this brings about the treasury [i.e., concealment] of the rejection and nullification of the opposing entity,

And when there is no existence of an opponent

(in the future to come,

as it is written, 'I will remove the spirit of impurity from the land')

,

Certainly that by this nothing is diminished from the essential intent of the negative commandments — the drawing down and revelation of G‑dliness that comes through the attainment of the negation,

through the negation of action.

And behold,

Also the division of the commandments into two categories of positive and negative

(positive and negative commandments)

is only,

from the recipient's side—,

"Two I have heard,"

but from the Giver's side, their essence is one—"One thing God spoke":

Supernal

[248 limbs of the King <see Tikunei Zohar, Tikkun]

?d,

0m And from this it is understood also regarding the 365 tendons of the King]

- that in this depends the existence of the realities of man,

also of the Supernal Man

(so to speak)

.

The explanation for this is that there are mitzvot whose fulfillment is in a manner of negation,

sit and do not act,

It is - from the aspect of the limitation of man and the world:

First and foremost - regarding negation from undesirable matters,

״Turn away from evil״ - since there are undesirable things in the world,

must be the service of man

(also)

in a negative way,

refrain from action,

"not to do that which is contrary".

And dripping to this - after the nullification of evil,

"The spirit of impurity I will remove from the earth" - that from the perspective of the limitation of man and the world, one can receive only a measured and limited revelation of G-dliness, commensurate with one's own existence,

and cannot receive a revelation of G-dliness on a level that is incomparable to him,

except in a manner of negation,

in the manner of the comprehension of negation.

And since from the perspective of the limitation of man and the world there must also be an aspect of negation,

the mitzvot are divided into two types,

positive commandments

(obligation)

and you shall not do

(of a child.

)

-,

"Two things I have heard” - that from the aspect of human hearing there are "two".

But the commandments as they are from the side of the Holy One, blessed be He, are essentially one - the drawing down and revelation of G-dliness - "One thing God spoke."

And the novelty in this - that "One thing God spoke":

the concept of "One spoke"

(that all the mitzvos are one matter)

It is not only from the aspect of the mitzvos as they are above the category of division — the mitzvos of the Torah,

His wisdom and will of the Holy One, blessed be He,

,

one Torah,

which is drawn from "Hashem is One" that is above the division from the limitations of the world,

but also as they are in the form of mitzvos,

Commandments for a Jewish person to conduct themselves in the world,

that then come in a manner of division

(613 commandments,

248 positive commandments and 365 negative commandments)

according to the value and in relation to the division that is in man and in the world

(248 limbs and 365 sinews in the "small world" that is man',

Shabbos Parshas Yitro,

8* Shevat

And their counterparts in the world simply/ through their drawing down from the name "Elokim",

plural language■ - even in this level their essence is one,

the drawing down and revelation of G‑dliness in the world.

And since at the giving of the Torah the Torah was given

(as it is an aggregate of the Holy One, blessed be He,

"hidden treasure"")

specifically down below on earth

("It is not in heaven"*⁵)

-It must be said,

that it has been granted to every single Jew that his service in fulfilling the Torah and mitzvos down on earth can be and will be

(not only from the perspective of the limitations of man and the world,

"I have heard this from the lowly,"

but)

also as they are from the side of the Holy One, blessed be He - "G‑d spoke of a portion":

And as an introduction - that the order of the Giving of the Torah is that first comes the drawing down from above to below

("The upper ones descended to the lower ones",

"and I the dead of the army"⁵¹ / and afterwards made the elevation from below to above

(.

the lower ones will rise to the upper ones"*⁵ / and so in our discussion,

that first comes the continuation from "God spoke once" to "two things I have heard",

and afterwards the elevation is made from.

"two things I have heard" to "God spoke once"⁵².

And the explanation of this:

The beginning of the service in fulfilling the Torah and commandments is in the manner of "two things I have heard" - that even though from the side of the Holy One, blessed be He, all the commandments are one matter,

"One thing God spoke,"

Nevertheless,

from the perspective of the boundaries of man and the world

("I have heard")

it is in a manner of division,

"two things I have heard,"

to B: Koyz: obligation,

Asei – drawing down G‑dliness into the world,

and negation,

Lo Sa’asei – pushing away and nullifying evil.

And the perfection of the service in fulfilling the Torah and mitzvos is in a manner that in the division of “Two things I have heard,” the main aspect of the mitzvos is emphasized as they are from the side of the Holy One, blessed be He,

“One thing G‑d has spoken” – that it is felt in the service of man that the main thing is the Torah and mitzvos,

the revelation of His wisdom and will of the Holy One, blessed be He,

and the existence of the world is only for the sake of fulfilling the Torah and mitzvos,

that His wisdom and will of the Holy One, blessed be He, be drawn down and revealed.

That is: even regarding the level of mitzvos as they are commandments and instructions to the Jew to conduct himself in the world — it is not that the main thing is the action in the world,

so that the division into two lines is emphasized

("Two things have I heard") / the rejection and nullification of evil

(negation) / and the drawing down and revelation of holiness

(affirmation). Rather, the main thing is the wisdom and will of the Holy One, blessed be He,

and therefore,

even when the actual service must be in two lines,

in the line of affirmation and in the line of negation,

Agitated in the negative

(Negative Commandment)

The obligation—that also the "Negative Commandment" is a command

(His will)

of the Holy One, blessed be He,

Thus,

is created through this togetherness and connection with the Holy One, blessed be He,

And moreover,

through negation

(do not do)

is drawn and revealed a higher level in G‑dliness that cannot be attained except through the way of

(attainment of G‑d)

negation.

And based on this, we can explain the content of the dispute regarding the response of Bnei Yisrael to the Ten Commandments,

"that they say on 'yes' yes and on 'no' yes",

"on 'yes' yes and on 'no' no"

(And since 'these and those are words of the living God'⁵⁴,

both are true)

—that 'al lazag hen' emphasizes the positive aspect that exists

(also)

in negative commandments that

(also)

through them the revelation of G-dliness is drawn down,

and 'al lo lo' emphasizes the virtue of negative commandments in drawing down a level

Sefer HaSichos - 5751

You ascend higher in Elokus through the comprehension of negation⁵⁵.

And deeper still:

Woe, for in the negative commandments, the boundaries of man and the world are emphasized,

because

(the humble need of negation

(they are the negation of the mango,

"Depart from evil",

and they are a revelation of G‑dliness in the manner of comprehension of negation)

it is from the limitation of man and the world

(as above, sec. 6/ however, on the other hand,

is emphasized in them

(also and primarily)

a revelation of G‑dliness that is above the categories of man and the world

(the lack of consideration of the categories of man and the world)

- the drawing down and revelation of G‑dliness even in a place that, in and of itself, is not fitting for the drawing down and revelation of G‑dliness:

(a)

A place that contains undesirable matters that need to be pushed aside and nullified,

(b)

A place in which it cannot be

(even after pushing aside and nullifying the evil)

the comprehension of sublime levels in G‑dliness except through the comprehension of negation.

And this matter is emphasized in the negative commandments more than in the positive commandments:

Through positive commandments, the revelation of G‑dliness is drawn down in measurement and limitation according to the boundaries of man and the world - therefore,

the drawing down is only in matters of "do good"

(and not in a place where there are undesirable matters)

through the action of man*⁵,

and only the level of G‑dliness that is commensurate with the world is drawn down,

that can be received through attainment of the positive: and through negative commandments, the revelation of G‑dliness is drawn down in a way that is not measured and limited according to the boundaries of man and the world - therefore,

the drawing down is also in a place where one must negate the measured through negation of

action*⁵,

And is drawn down

(also)

the level of G‑dliness that cannot be received through comprehension of the positive but only through comprehension of the negative.

And as emphasized also in the distinction that the 248 positive commandments correspond to the 248 limbs⁵⁷,

and the 365 negative commandments correspond to the 365 sinews⁵⁷ — that the sinews are what draw down and bring the hadas•⁵:

And with the prior known*⁵ that the distinction between commandments and Torah is analogous to the distinction between limbs and blood — that the limbs are in a manner of division,

unlike the blood which draws down vitality

("The blood is the soul"•*)

to all the limbs equally,

and its parallel in mitzvos and Torah,

that in mitzvos "there is a division of time and season"

(categories of the world/ "there are those that are only practiced in the time when the Beis HaMikdash existed specifically.

.

And similarly, among the other mitzvos of the Torah, there are those that are dependent on time, like Shabbos, shofar, sukkah, and lulav, which are only practiced in their time,

but not in their time is not a mitzvah at all,'

not so the Torah,

"that it is a mitzvah at all times to engage in words of Torah, and even in the laws of Shabbos and Sukkah, etc.,"

And "whoever engages in the Torah, etc., is as if he offered a sacrifice, etc."¹*.

And one could say,

That similar and analogous to this is also in the distinction between the 248 positive commandments corresponding to the 248 limbs and the 365 negative commandments corresponding to the 365 sinews (gidei hadas) — that from the aspect of the superiority of negative commandments over positive commandments

(the absence of limitation)

they are

Shabbos Parshas Yisro,

18 Shevat

In the manner of the absence of division in relation to the divisions in positive commandments,

As emphasized in their obligation for men and women - that in positive commandments there is a distinction between men and women,

that women are exempt from positive time-bound commandments,

but not so in negative commandments; women are equal to men".

And in the language of the Zohar":,

Remember

(positive commandment)

Observe

(A negative commandment)

to a female"".

And we can say,

that this matter

(that even in a negative commandment holiness is drawn into the world,

and in a manner that is beyond the boundaries of the world)

is hinted at in the language of our Sages regarding the matter of kiddushin of a woman -,

He told her, 'Eat it as consecrated'\:

And in the introduction - that the entirety of the concept of the Giving of the Torah⁷* is in the manner and likeness of the betrothal of a woman

(as is stated)

to her husband

(the Holy One, Blessed be He)

•*,

And it is emphasized more in the matter of the commandments,

as the explanation of our Rebbe, the Alter Rebbe\" in the text of the blessing over the commandments,

"Who sanctified us with His commandments" -,

like a man who sanctifies a woman to be united with him in complete unity, etc.

And according to the known, in kiddushin there are two matters:

(a)

,

the woman is acquired

(to her husband)

",

,

to be to me"

(b)

,

The man sanctifies״”,

,

the language of the Rabbis.

.

prohibits her universally as consecrated property",

,

sanctified

(separated and forbidden)

forever"⁷,

And similarly in the betrothal of Knesset Yisrael to the Holy One, blessed be He,

that Knesset Yisrael is acquired by the Holy One, blessed be He to be united with Him in absolute unity,

and becomes forbidden

(Sanctified)

to the entire world,

that this is the aspect of separation and distinction from undesirable matters*⁷ - it must be said,

that more specifically, this is the division of the two types of commandments,

positive and negative commandments: through positive commandments, the unity with the Holy One, blessed be He⁷⁵ is achieved -,

the woman is acquired

(to her husband)

\

And through the prohibitive commandments (mitzvos lo taaseh) of actual abstinence

Sefer HaSichos - 5751

And the separation from undesirable matters - "He forbade her to everyone like sanctified property".

And it can be said,

That precisely the wording of "He forbade her to everyone like sanctified property" alludes to

(stated above)

That also in prohibitive commandments, holiness is drawn into the world,

and a holiness that is above the boundaries of the world:"

through the negation of the prohibition

("that prohibits")

there also becomes a matter of holiness

("as that which is consecrated"/ i.e.,

that is bound and connected

("issur" from the term "binding")

with holiness.

and beyond this,

that draws a holiness above the boundaries of the world - specifically, "like the sanctuary,"

whose holiness is the holiness of Heaven

(not only through human action that consecrated it to Heaven,

but also)

in an intrinsic holiness",

like the holiness of Shabbat, which is "holy and established,"

and the holiness of the firstborn

(which

is renewed at the birth of every firstborn)

"sanctified from the womb" - a holiness that is above the limitations of the world.

Now,

although it was explained above

(sec. 8)

that the drawing down and revelation of G‑dliness through negative commandments is above the limitations of man and the world,

nevertheless,

Since this drawing down cannot be through a positive action

(an active commandment / but rather through the negation of action

(refrain and do not do / this is the end of limitation,

limitation from the perspective of the boundaries of man and the world".

Therefore,

the essence and completeness of the concept of "One thing God spoke" in the service of man

[that even in actual service which is in a manner of division of "two things I have heard",

positive and negative commandments,

The essential point of the mitzvos is emphasized, as they are from the Holy One, blessed be He,

"God has spoken once"]

is expressed in the connection of positive and negative commandments in one matter

("Remember and guard in one utterance")

as they come together in man's actions" - "Those who desecrate

and the times•,

,

Israel, they sanctified the times•

(Berachos 49,

See Torah Or, our commentary, 69,

section 3 and on.

and in many places)

.

Shabbos Parshas Yisro,

20 Shevat

1 and 3

"He shall surely be put to death; and on the Sabbath day two lambs",

That the fulfillment of the prohibition "those who profane it shall surely be put to death"

("Shamor")

It is not

(only)

by means of the absence of action

(negation)

,

but

(also)

through the positive command

(the content of 'Remember'*•)

a positive action of offering two sheep,

that becomes part of the sanctity of Shabbat",

opposite of 'those who desecrate²⁴'

(as above, p. 63)

.

And likewise on the other side — the fulfillment of the positive commandment

(the offering of the two lambs)

through the negative commandment

(an action which elsewhere is “those who desecrate²⁵”)

⁷•,

through which

(that which was made

the Shabbos At"r

(Mem"m At"r p. 107 and elsewhere)

,

And based on this, we can explain the precise language in Shemos Rabbah,

,

Remember the Shabbos day to sanctify it, and it says: 'And on the Shabbos day, two lambs.'

.

"at once" - through which,

and on the day of praise, two lambs" they draw down not only the level of "the Holy and Existent" that is intrinsic

(without human labor)

,

that its drawing down is through the absence of work

(,

those who desecrate it shall surely be put to death")

,

But also the level of.

“Remember the Sabbath day to sanctify it” that is above the level of,

“Mikdasha v’Kayama”.

And perhaps it can be said,

that these two levels –,

“Who desecrate it shall surely be put to death”

(the cessation of work,

,

the holy and enduring\")

and,

Remember the day of praise to sanctify it" - they are two levels in the one work

(the work of the forty)

that is permitted on Shabbat•••:

(1)

the lower level that belongs to the 39 categories of work -.

forty categories of work

(missing one)

•,

that you drew down through the cessation from them -,

lacking unity,

that this is [the case] of 'those who profane it shall be put to death'•,

(b)

the highest level which is entirely above the 39 categories of work - the work of,

one•

(the forty)

when forcing,

that she silenced

(not by the cessation of the 39 labors,

but)

by,

the work of the righteous.

(work and making)

-.

"Remember the Sabbath day to sanctify it".

Sefer HaSichos - 5751

becomes a negative)

Added to it.

"Do" that in which you feel the point above the boundaries of man and the world,

as it is from the side of the command of the Holy One, blessed be He, in the Torah - 'One thing God spoke".

Moreover:

The connection between a positive and negative commandment

(The fulfillment of a negative commandment through a positive action)

Regarding the matter of —.

Those who profane it shall be put to death, and on the Sabbath day, two lambs",

Applies only in a particular case and under special conditions - the offering of the lambs

(And not other sacrifices whose time is not fixed)

On the Sabbath day by the Kohanim in the Beis HaMikdash

(A special commandment,

At a special time,

In a special place,

and through special people)

\".

For at first glance it is not understood: In the mitzvah of yibbum of his brother's wife, it only seemingly relates to the reality of the wife of the brother

(even when there is no prohibition of 'his brother's wife' and what is the meaning,

since the prohibition of a brother's wife does not apply, it is for her in a situation that is not within the context of a mitzvah

And with this, the explanation inside requires clarification

(In the innerness of the matters)

,

That these mitzvos, whose manner of fulfillment is through the action of the negative command,

Tannins is the inversion of the negative command,

And therefore, when the prohibition of a brother's wife does not come into effect,

It is considered for her to be not in a place of mitzvah.

And one should add,

That according to what is explained in section 1,

(Sefer HaSichos 5748, Part 2, p. 662 onward)

That according to Beis Shammai,

"It would be better for man if he had not been created, etc."

The intention of the creation of man

(and the world)

is that they nullify their self-existence and all their being should be only to serve their Creator.

And according to Beis Hillel,

"It would be better for man if he had been created, etc." — the intention of the creation of man

(and the world)

is that they will remain in their existence, but their existence will be according to Torah - it can be said,

that the dispute between Beis Shammai and Beis Hillel regarding the matter of tzaras ervah,

is according to their respective approaches,

because: that the positive commandment and the negative commandment are one matter,

it is

(essentially)

from the aspect of the level of the commandments as they are above man and the world,

However, from the aspect of the limitations of man and the world, they are

(Like)

two matters.

And Lavan,

According to Beis Hillel - the commandment to perform yibbum with his brother's wife is a matter in itself,

even when there is no prohibition of a brother's wife,

However, according to Beis Shammai.

And in addition to this,

There is the fulfillment of a prohibition through a positive action in a manner that leaves an impression in all the mitzvahs,

In every time and in every place,

And in every Jew - through the study of Torah:

Our Sages said,

Whoever engages in the study of Torah, etc., Scripture considers him as if etc.,

That is,

That the study of Torah is considered as the fulfillment of the mitzvah.

And it can be said,

For it is also in the study of negative commandments** — that through the study of Torah in the details of negative commandments and their laws,

he fulfills a negative commandment through a positive action'*

(the action of learning and toiling in Torah\")

.

And accordingly, it can be said,

that the essence and completion of the matter of

"One thing God has spoken" in the service of man is in the study of Torah:

the division into two lines

(.

Two things I heard from him")

Positive and negative commandments,

obligation

(positive [commandment])

and negation

(absence of the positive action)

is only in the fulfillment of the commandments in their simple sense,

but not so in their fulfillment through the study of Torah

[In addition to that, through this is made the-.

fulfillment" of the 248 positive commandments and 365 negative commandments,

also

of them and a son there is not to G-d,

And also then - there is the possibility of chalitzah,

And not only that, but according to Abba Shaul

(that it is forbidden to perform chalitzah not for the sake of the commandment)

They said that the mitzvah of halitzah takes precedence over the mitzvah of yibbum.

(See Yevamos 39,

And accordingly,

the reality of yibbum is even more distant.

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Sefer HaSichos - 5751

"The advantage⁷"²⁸ of the light from the revealer",

that is drawn down

When the sitra achra is subdued, the glory of the Holy One, blessed be He, is perfected²⁹,

For when the sitra achra is subdued, that is the matter of fulfilling a negative commandment.

.

which are all the removal of evil,

Therefore, through this the honor of the Holy One, blessed be He, will be perfected, that is, the aspect of Z'a (Zeir Anpin) that ascends to the height of the levels,

And it is in the aspect of the union of Abba and Imma, also that the crown of Saa (Saba d'Atika) is drawn into it literally,

As explained regarding the holiday of Shavuot• - from this it is understood,

That the aspect of malchus (kingship) draws a light that is above the world,

That this is the matter of drawing the crown from A'a (Atik Yomin) literally.

.

(Mog HaShavuot•,

Sha'ar HaNun"

(See the following note)

.

And it is revealed in the aspect of Divinity that cannot come into the category of enclothing in vessels—like the superiority of the drawing down and revelation of negative commandments, that due to the greatness of the light, it cannot become enclothed in vessels""³⁰.

And the conclusion of the portion—"In every place where I cause My name to be mentioned, I will come to you and bless you""³¹:

Our Sages, of blessed memory, said: "From where do we know that even one who sits and engages in Torah study, the Shechinah is with him,

as it is said: 'In every place where I cause My name to be mentioned'

("Which

The transformation of the evil inclination through the fulfillment of negative commandments merits the aspect of 'in every place' which is above also from order

(אוזרת שם)

.

And according to what was said above

(end of sec-ch)

In his humility,

Shepur to Nukva•,

That no wrong is done to women as well - i.e.,

That the blessing.

Bavel•

(Revelation of the gate of Nun through the extractions of the work of transformation of the assistance in fulfilling Pla"t)

It is with extra emphasis on righteous women,

and especially on the day of the passing,

Completion and extractions of their service.

Shabbos Parshas ♦ Tisa,

8♦ Shevat

My name shall be remembered on¹" My commandments and My words""*)

I will come to you and bless you".

And in explaining the precision in the language of the verse -

(א)

"In every place",

and not in a plain place,

(ב)

,

I will mention My name"

And you shall not mention⁴,

(c)

"I will come to you and I will bless you",

and not simply "your blessing" - one must say:

And the reason for the matter

(that applies also to a place that in itself is not worthy of it)

- because this is not within the power of human action

(which is in measurement and limitation)

But in the power of the Holy One, blessed be He - "I will mention My name",

"for Hallel you shall mention⁵",

But it is like the statement of David: 'The spirit of the Lord spoke through me, and His word was on my tongue.'

That the speech that a person speaks in words of Torah is literally His speech, may He be blessed,

That is,

that God speaks through him literally by the mouth of the person","

And regarding the speech of the Holy One, blessed be He,

("I will mention My name")

There is no limitation at all,

that is drawn "in every place",

even in a place that in itself is not worthy of it.

Moreover, his drawing forth "in every place",

in the two types of place,

is equally - "One thing God spoke"•.

as hinted in the addition of "I will come to you and bless you",

that "I will come"

(The three main letters Alef, Beis, Alef-Yud")

Alludes that even after the continuation of the "Achah

(Alef)

'Elokim spoke' in 'Shetis'

(Beis)

This I heard,

That is,

In a level that has a division of two lines,

From the perspective of the distinction between a worthy place and an unworthy place - this is in the manner of "Once God spoke"

("Abba",

the first after the second)

•".

And one should add and connect also with the par

Nothing! 1)

to note from Marzhal

(Berachos 22,

,

The words of Torah are not susceptible to impurity,

As it is said, "Are not My words like fire, says the L-rd?" Just as fire is not susceptible to impurity, so too the words of Torah are not susceptible to impurity.*

And to also note from our Sages

(See Jerusalem Talmud Chagigah ch.1, halachah 7.

Opening of Eichah Rabbah b)

,

the gender that in it they will return to the better*.

Sefer HaSichos - 5751

that they begin to read in Mincha,

"And these are the ordinances which you shall set before them":

,

And these.

.

Adds to the earlier ones,

Just as the first ones [were] from Sinai, so too these [are] from Sinai! _ that even in a place and level where there is division

("Two things I have heard from this")

between "ordinances"

(Ra'adu "testimonies")

that are understood in the human heart for the commandments above.

from the intellect

("Chukim"/ it is evident that "even these are from Sinai",

that both are commands of the Holy One, blessed be He - "One thing God spoke".

before them.

.

like a table set and ready to eat before a person"*¹² - that even though the usual order is that in order for there to be a "table set and ready to eat before a person" it is necessary to first clean the room

(and the dwelling)

in which the table is located

(the general service of "turn away from evil")

²²*,

Nonetheless,

the order in Torah study is that even at the beginning of study

(even in a situation where there is a need to begin with the service of "turn away from evil")

this is already "a table set and ready to eat before a person",

since the main emphasis in Torah study is

(not on the action of clarification and refinement of the person,

But)

that the human intellect unites with G‑d's wisdom and will,

and moreover,

that also the action of clarifying and refining the person²⁵* is done automatically through the unity with the Torah²⁴',

that is,

that the obligation

(the positive commandment of Torah study)

and the negative

(Pushing away and nullifying evil,

the content of—prohibitive commandments)

are accomplished in a single action,

in a single utterance

(the speech of the Torah)

- "God spoke once."

From the lessons of the above regarding practical action:

As we stand on the holy Shabbos day of Parshas Yisro,

on which we read

(in public and with the blessings before and after)

the portion of the Giving of the Torah,

and in the language of our Sages,“*

(regarding the “time of the giving of our Torah",

and similarly on Shabbos P³⁹ Yisro, on which we read the portion of the Giving of the Torah•²')

"as if you are standing before Mount Sinai and receiving the Torah" – one should make good resolutions to increase even more in Torah study and setting fixed times for Torah

(Increase in quantity of time and quality of study)

.

And more specifically - to increase both in the revealed aspect of Torah,

and in the inner dimension of Torah,

as emphasized

(1)

in the portion of the Giving of the Torah,

that in addition to the Ten Commandments as their simple meaning, there were also revealed

(and primarily)

the matters of the deficiencies of the Torah,

Maaseh Merkavah⁴¹,

(2)

In the portion that we begin to read at Minchah: "And these are the ordinances that you shall place before them,"

"Like a table set and prepared to eat before a person" - study of the laws

(laws)

the Torah

(including and in particular)

in the "Shulchan Aruch"

(and similarly in the Rambam)

- clear halacha for actual practice,

and in particular "Halachos with their reasons"

(in the Shulchan Aruch of my grandfather, the Alter Rebbe)

"²*,

like the discourse Chadlei² "Asher

Parshas Yisro,

the 10th of Shevat

7 and 3

Set before them,

And it does not say 'which you shall teach them',

It is necessary to place before them a reason that settles their learning and places it in their heart,

And also "Tasim" is from the term "Simah"

(and a treasure)

",

"Secrets of Torah.

.

This sima is not revealed to every creature*⁵*,

Moreover, even the study of the inner dimensions of Torah is in the manner of "set before them",

"to place before them a reason that settles their learning and places it in their hearts",

with understanding and comprehension in Chabad that is drawn and also affects the feeling of the heart

(and in actual deed)

.

And we must add and emphasize

(continuing from what was said above in the explanation of "G-d spoke once"^X that even though the study of Torah is for each one according to his measure,

according to the degree of understanding and comprehension of each and every Jew, men, women, and children,

nevertheless,

it is emphasized even at the beginning of study that there is

(for each and every student)

in every subject of the Torah all the length, breadth, and depth in each of the four modes of study: Peshat, Remez, Derush, and Sod⁵.

With all the six hundred thousand explanations of the Torah that are in each of the four methods of study⁵¹* - that were given and said at the Giving of the Torah "in one utterance"

("God spoke once"/ as explained in the Midrashim of our Sages⁵⁵', that the entire Torah is included in the Ten Commandments,

And the Ten Commandments are included in the first utterance,

And the first utterance is included in the first word,

And the first word is included in the first letter - the aleph of "Anochi"⁵⁴.

And a special emphasis regarding the addition in Torah study on the Sabbath day⁵⁵* - as the interpretation of our Sages⁵' "And Moses assembled"

.

The Holy One, blessed be He, said: Make for yourself great assemblies and expound before them in public.

.

So that future generations will learn from you to assemble congregations every Shabbos.

.

To teach and instruct Israel the words of Torah.

And may it be His will that the decision regarding the addition in Torah study

(which will certainly come immediately into actual practice on this holy Shabbos day)

will hasten and expedite and bring immediately

(In the very midst of the holy Shabbat of the Giving of the Torah)

the true and complete redemption through our righteous Moshiach,

as the ruling of the Rambam⁵⁷* that through "one mitzvah

(even with "one utterance")

tipped the balance for himself and the entire world to the scale of merit and brought about for him and them salvation and deliverance""⁵*.

And then

(immediately)

- each one points with his finger and says "And these are the ordinances that you shall place before them" - the reasons of the Torah⁵ that will be revealed in the Torah

Sefer HaSichos - 5751

Chadasha

(For from Me it shall go forth⁵⁴ to each and every one of Bnei Yisrael,

the men and the women

(and as the order at the Giving of the Torah - that the women preceded the men⁵⁵)

and the infants,

including also all Bnei Yisrael of all generations that are before our time,

that "Awake and shout for joy, you who dwell in the dust"⁵,

Including and especially those whose yahrtzeit is in close proximity of time - beginning with our Rebbe, the Alter Rebbe, whose yahrtzeit is on the 24th of Tevet,

and the holy Rebbe, my father-in-law, the Rebbe, our leader of our generation, whose yahrtzeit is on the 10th of Shevat,

and their households"⁵⁷ - that they immediately merit eternal life⁵ as they are drawn down through divisions of time

(

time"⁵⁹, etc., and time etc."⁷" - twenty-eight times)

.

(Jerusalem Talmud in note 130)

,

Things that one presses one's mouth upon

(That one presses the lips upon them and seals the mouth, and they are not to be revealed

(Panim Moshe)

)

As it is written, "Let him kiss me with the kisses of his mouth"*.

And all of them together,

Together with all the Jewish people of this generation,

Souls in bodies - "A great congregation shall return here"•"

to our holy land,

"A land that 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."

- therefore,

Even before the redemption, the Jewish people dwell in it securely,

without fear of the fact that "the nations of the world are agitated and panicked" because "the kings of the nations provoke one another,"

since the Holy One, blessed be He, "says to them

(to Israel)

,

My children,

Do not be afraid; everything I have done, I have done only for you.

.

(And repeats the matter)

Do not fear,

The time of your redemption has arrived"•⁶¹,

King Moshiach.

.

Standing on the roof of the Beis HaMikdash and proclaiming to Yisroel, saying: 'Humble ones, the time of your redemption has arrived.'•⁶²-

And in our holy land itself - to Yerushalayim, the holy city,

to the Beis HaMikdash⁶³,

and to the Kodesh HaKodashim.

Sefer HaSichos - 5751