English translation — משיחות ש״פ משפטים, פרשת שקלים, מבה״ח אדר ה׳תנש״א

The beginning and first of the,

"Four Parshiyos" is Parshas Shekolim.

Since the "Four Parshiyos"

[Shekalim,

Zachor,

Parah,

HaChodesh]

are specially designated as a distinct order in the reading of the Torah²,

which are read on specific Shabbasos of the year

(in addition to the regular order throughout the year of reading the weekly portions in sequence in the Torah every Shabbos³/ it is understood,

So the

"Arba Parshiyos"

(in general,

and each of the portions in particular)

contain within themselves a special content and a general lesson in divine service which is taken out and reflected in the life of man

(all the more so since every matter in Torah is a

(Torah from the word *hora'ah*)

lesson,

Instruction in life,

And with extra emphasis - the "four parshios" in the Torah are not enough,

which are an addition and novelty in

(the reading of the)

Torah itself)

;

And Parshas Shekalim,

being the beginning of the "four parshios",

signifies the beginning and foundation of the general order of service

(which manifests in the "Four Parshiot")

.

And one can say the explanation in this:

The giving of the shekels is its essence - charity,

as explained in many places in the words of our Sages⁵.

[And simply put: the shekels

(half shekel)

And if Jews have given,

"And they shall give, each man a ransom for his soul to the Lord",

was "an offering to the Lord"⁷ for the Tabernacle:

(a)

The offering of the sockets - the shekels from which they made the sockets of the Tabernacle,

and

(b)

The donation of the altar - "each one gave half a shekel."

.

to buy from them the communal sacrifices of every year"*,

and the mitzvah is also each year at the time of the Holy Temple

Parshiyot that they only read these four parshiyot•

(Rashi there - 7-5 to the order of the parshiyot)

.

Sefer HaSichos - 5751

was in existence.

Beginning from,

On the first of Adar", when,

they announce about the shekalim"*,

And in order to announce and publicize the bringing of the shekalim, they read•* the portion of Shekalim*]

.

And especially in this time

(when we do not practice the mitzvah of shekalim)

The concept of shekalim has been transferred to the mitzvah of tzedakah**.

And as is known, the custom of Israel "to give before Purim half of the fixed coin in that place and at that time,

in remembrance of the half-shekel that they would give in Adar** - and if this is the simple concept of tzedakah⁵*.

And accordingly, one will understand the significance of Parshat Shekalim,

but the beginning of

the Four Parshiyot":

In Parshat Shekalim, there is a general and constant concept more than in the other three parshiyot: the three matters

(from Zachor,

Parah and HaChodesh)

- Although they all study general lessons and instructions - they are however all connected with a specific matter and specific conditions,

and therefore they are not so permanent⁴: but

Shekalim,

whose subject is charity - applies constantly,

in all situations,

at all times and in all places.

And two details in this

[In addition to the generality of the matter,

that charity is,

equivalent to all the mitzvos"⁵*,

and is,

the entirety of the mitzvos"⁴*,

and therefore it is called*,

by the name 'mitzvah stam',

Being,

the main practical mitzvos and surpasses all— nh"•׳]

:

(א)

From the perspective of charity itself - then charity is a part of the framework of creation: the Almighty created the world in a manner of giver and receiver,

so that there should be charity and kindness* in the world²⁸,

upon which depends the existence and settlement of the world.

until then that

(Charity)

is a part of the nature of creation

(Not only the nature of the speaking species,

but also of animals/ that he is warm and merciful upon

Kamur with a special poor of Amalek.

And similarly, tractate Parah,

.

to warn Yimrael from his people their Passover offerings in purity."

(רמ״י ממנה מגילה כם,

א - ד״ה פרה)

- ה״ז נוגע לענין מיוחד דפסח,

ודוקא לטמאים.

וכן פ׳ החודמ,

.

ממם פרמת הפסח"

(רמ״י מם - ד״ה ברביעית)

.

Shabbos Parshas Mishpatim,

0' Skulis,

Mevarchim HaChodesh Adar

His sons,

and Adar on other [occasions].

So this is a

(part of this)

constant order in the conduct of creation.

[And one should connect this with the fact that in some years

(as in this year)

they read Parshas Shekalim on Shabbos Parshas Mishpatim: Mishpatim deals with rational mitzvos*¹,

which are understood by the human intellect

(even if the Torah had not been given²* G‑d forbid)

.

Among the main matters which the simple intellect obligates is - the matter of charity,

That one should help someone who is in need; this is a matter understood in the simple intellect of every person,

Even in the intellect of the animal soul,

Even from a non-Jew²³

[And also before the giving of the Torah*²^ because upon this depends the settlement of the world — "He created it to be inhabited"

(Which is why the children of Noah were commanded regarding charity,

According to some opinions"^ and all the more so in this intellect

Air of the animal soul

of a Jew²⁷]

.

(b)

All influences that come from above

(from the Above)

are in the category of charity"*

"For He desires kindness"²/ beginning from the life and sustenance of every creature - that the Above is "Who sustains the entire world with goodness, grace, kindness, and mercy",

"He sustains and provides for all and does good to all"*³.

And since the vessel for the charity of the Holy One, blessed be He, is the charity that a person does below,

that David receives the charity of the Holy One, blessed be He

(measure for measure" and one must always reach for the charity from above

("And in His goodness•³ the great, with us always.

.

"forever and ever")

³² -

Sefer HaSichos - 5751

Therefore, charity below must also be always.

Thus, in addition to the concept of "ransom for his soul"* in charity,

"to atone for my souls through them"⁴*,

to atone

(kopher from the word kapparah)

and to extricate from an undesirable situation

(which is only when such a situation exists/ charity always relates

(also when there is no deficiency in him)

,

in order to receive the influence in the manner of charity from Above,

to which one must always arrive⁵?

And one could say,

that the two matters in charity are included in

(Parshas)

Shekalim.

And to preface: Since charity in this time is analogous to the matter of the shekalim,

until the giving of the half-shekel on erev Purim is "a remembrance of the half-shekel,"

"And since three times the word terumah is written in the parshah, one should give three half-shekels" - it is logical to say,

that in charity there exist both matters that were in the giving of the half-shekel

(of Parshas Shekalim)

: Trumas Adonim,

and the Terumat HaMizbe'ach

(for the public offerings / that these two matters correspond to the two matters mentioned above regarding charity,

as will be explained below.)

Although a person's giving of charity is in a manner that he fills what is lacking in another,

"his lacking, that which he lacks"* ,

nevertheless, the influence

(charity)

from above that comes through this

outward - in a manner of wealth,

as explained in Chazal³⁷,

"Become wealthy so that you may give charity."

And one can give an example: the atmosphere of the influence of wealth is included in charity from above - according to what was explained,

that "if one has 200 zuz etc., he should not take charity, but if he has 200 zuz minus one dinar" etc., even if they give him a thousand zuz at once, he may take,

until he can take even charity that is above measure and limitation; and since the influence from above is in a manner of charity

(because relative to the Supernal One, all creations are in the category of poor and recipient,

who have less than "two hundred zuz" / the point is that in the charity that is given from Above is also included wealth,

an effluence that is beyond measure and limitation•⁴,

according to the capacity of the giver*⁴,

according to the capacity of the Holy One, blessed be He — "from His full, open, holy and widespread hand" — in a manner of without limit.

[An example of this in the influence below from one person to another

(and in this is also included the influence of wealth)

- like the act of acts of kindness

(kindness)

Regarding charity,

as our Sages said⁴³ "Acts of loving-kindness are greater than charity, etc.; charity is for the poor, while acts of loving-kindness are for both the poor and the rich,"

as explained elsewhere⁴⁴

Tractate Mishpatim,

Chapter Shekalim,

Midrash HaGadol Adar

So the influence of kindness is not only,

the lack of it,"

Only also in the manner of,

to enrich him"]

.

And it can be said,

That the two matters in charity from above -

(a)

That it is called by the name,

Charity,

Because its definition is giving to one who lacks,

(b)

That the giving is in a manner of wealth

(above filling a lack)

- are connected with each other.

And as an introduction: Our Sages say that the shekels of the Jews nullified the decree of Haman -

It was revealed and known before the One who spoke and the world came into being that Haman would weigh out shekels against Israel, therefore He preceded their shekels to his shekels,

That is, "On the first of Adar they announce about the shekalim."

Since this is a part of the Oral Torah

(Torah from the term hora'ah/ guidance, meaning to say,

that in this there is a directive for generations - regarding the power of charity in general

(the matter of the shekalim in this time/ and especially the giving of the half-shekel on the eve of Purim

(

as a remembrance of the half-shekel that they would give in Adar"/

One must understand: after that,

he advanced their shekels to his shekels"

(at the time of the decree of Haman)

Has that already accomplished the nullification of the decree of Haman,

is 'what was was' — and what is this relevant to now?

And one can say the explanation in this:

הפשר תער״ב ח״ב פשע״ג-ה.

And see Moreh Nevukhim and Ohr HaTorah there,

therefore, all good that comes from His attribute, blessed be He, will be called the secret,

And the entire reality,

truly the creation of the entire world by G-d, etc.

In order to nullify Haman's decree and to transform it to good,

,

And it was turned around,

One had to arrive at a special power,

Which comes from above the order of the chain of descent - in the aspect of,

"The Pur is the lot" - precisely,

Because from the perspective of the restrictions and distinctions of the order of the chain of descent,

where there is a difference between light and darkness,

,

Baruch Mordechai" and,

Cursed is Haman,

one does not have the power to

(nullify and)

overcome it,

Cursed is Haman: specifically through a revelation of the aspect of the holy lot,

And from this perspective, there is no difference between one level and another

[And this is with a simple lot,

that from the perspective of the lot, there is no inclination as to how the lot will fall; in the aspect of the lot, all matters and levels are equal from above,

like thought like light,

,

until one does not know between 'Cursed is Haman' and 'Blessed is Mordechai' - therefore it has the power to nullify and overturn Haman's decree.

It emerges,

Then the power above the order of the chain of descent

(lot)

becomes revealed specifically in a state of nullification of decree,

in a state of deficiency

(because when there is no deficiency,

one does not need to reach such a high transmission)

.

Where does this apply? - At the first time,

when one needed to nullify Haman's decree; but afterwards,

when one does not need to nullify any decree, G-d forbid,

is through the giving of charity

(shekalim)

one brings about the drawing down that is above the order of the chain of descent

(lottery)

Not a good situation.

Sefer HaSichos - 5751

According to this, it is understandable,

that as soon as the Koah Na'aleh

(from above the order of descent)

comes out and expresses itself specifically in a situation of filling a lack

(nullification of a decree)

- therefore it is connected with the service of giving charity

(Shekalim/ whose subject is - filling the lack of the other.

And therefore it is a vessel for the influence from Above

(Not only in the manner of "his lack",

but also)

in a manner of without limit,

from the level of Mazal.

And accordingly, the superior power of "their shekalim"

(charity)

: That the shekels are "a ransom for his soul,"

"to atone for your souls" - indicates

(not a state of deficiency,

but on the contrary)

that it draws from a very high level,

above the order of the chain of descent,

which can effect the "atonement": only after the atonement had already been effected in the time of Moses

(and thereafter - the nullification of Haman's decree at that time/ is the action of the shekels

(Tzedakah)

Now only in good and holiness⁵¹ – the drawing down that is above the order of the chain of descent, which becomes drawn down through the shekalim*⁵,

including through tzedakah to one who lacks.

And one could say,

that the two matters in tzedakah

(filling a lack,

and wealth)

are connected with the two matters in Machatzit HaShekel - Terumat HaAdanim,

Terumat HaMizbeiach

(as above, end of section 3)

:

Terumat HaMizbeiach was in order "to purchase from them communal offerings,"

And upon this it says "to atone for your souls" - "that the offerings come for atonement"• - filling a lack; and from the Terumat HaAdanim they made the Adanim of the Mishkan,

the foundation of the entire Mishkan,

through which it becomes the "

(And they shall make for Me a Sanctuary)

And I will dwell in their midst"⁵⁵ - the drawing down of holiness that is above measure and limitation into the lower world,

And if "the heavens and the heavens of heavens cannot contain You"*⁵

(Until then, Moses wondered about this, how can it be "And I will dwell in their midst" in the Mishkan below⁵⁵/

And the power for this in the Mishkan - comes from the fact that the making of the Mishkan was "with two hands"

(of the Holy One, blessed be He, / as it is said*⁵ "The place of Your dwelling You have made, Hashem; the Sanctuary, my Lord, Your hands have established"⁵,

Greater than "the making of heaven and earth" which were created with one hand

("with one act"•⁵/ as it is said•⁵ "Indeed, My hand laid the foundation of the earth, and My right hand stretched out the heavens"⁵⁷:

The Almighty created the world - the work of heaven and earth - in a manner of division between heaven and earth.

However, He created it with one hand,

with "special" hands: He created the heavens with His right hand

("My right hand spread out the heavens")

and the earth with His left hand

("My hand laid the foundation of the earth",

"the hand is the left"•⁵/ and as our rabbis, may their memory be blessed, said•* "He stretched out His right hand"

Shabbat Parshat Mishpatim,

0' shekels,

MibeHaCh Adar

And He created the heavens, He stretched out His left hand and created the earth,

Thus through this, in the world there is a division of lines of right and left.

In the Mishkan and Temple, the innovation was,

That.

With one action" this was made,

with two hands.

(right and left)

.

And accordingly, it can be said that,

The drawing down of holiness into the Mishkan is the level of drawing down from the aspect of Goral,

and regarding it, there is no division of levels and lines in the aspect of right and left,

a drawing down from such a "place" that includes together both matters of right and left.

In particular - there are three matters¹*:

(a)

left hand

(land)

,

border - regarding filling the lack

(atonement/

(b)

right hand

(Heavens/ without limit—sanctity of the Mishkan

(,

and I will dwell in their midst"/ and not in the sanctity of the Mishkan itself,

(c)

the level above limit and without limit,

which has the power to connect them together"

to unite them as one

(In one action)

\

In the Mishkan itself were present the aforementioned types* of matters:

It is known the two opinions regarding the essence and purpose of the Mishkan and the Temple: According to the Rambam, the essence of the Temple is the offering of sacrifices,

,

a positive commandment to make a house for G‑d, prepared to offer the sacrifices in it."".

According to the Ramban** is,

The main desire in the Tabernacle is the place of rest of the Shechinah, which is the Ark,

As it says, "And I will meet with you there and speak with you from above the Ark-cover,"

Therefore he placed the Ark and the Ark-cover first here because it is superior in rank."

And we can say in explanation of the dispute:

The book of the Rambam is,

Hilchos, the laws.

And since the definition of halacha is - the depiction of a person how he should conduct himself in the world,

Therefore the Rambam writes

(in his book of Halachos)

Then the essence and purpose of the Mishkan and the Beis HaMikdash in the service of man

(in the world)

is - the offering of sacrifices to Hashem,

to take animals etc. and sacrifice them on the altar.

However, the Ramban in his commentary on the Torah-

Tzaddikim•

(see Likkutei Sichos vol. 7 p. 23.

Sefer HaSichos 5748, Part 2, p. 570.

And more)

.

And see Sefer HaLikkusim-Da"Ch, vol. 3, entry "Goral".

And see there.

And see further within,

that truly there is a higher level,

that "Israel, the Torah and the Holy One, blessed be He, are all one",

that all description and definition etc.,

above even the aforementioned level that joins boundary and infinity.

Sefer HaSichos - 5751

Rabeinu

(not a book of halacha)

,

explains what is the main point in the Sanctuary from the aspect of "and I will dwell among them"

(revelation of G‑dliness in the world)

.

And it is sweetened in this, and if the Ramban was a mekubal

(openly)

And he explains in his commentary on the Torah matters of the inner dimension of the Torah openly⁶,

Which its concept is bound with revelation of G-dliness.

Therefore he explains that "the main purpose of the Tabernacle is the place of rest of the Divine Presence, etc."

According to this, it turns out that in the Tabernacle there were both of the above matters

(in the half-shekel)

: קרבנות לכפרה - The action of the Mishkan in the world

(on the left side in the Mishkan itself / and the Ark

(Torah)

- extension of holiness

(on the right side)

.

And being one Mishkan,

it is understood that the Mishkan is connected to a level that is above both of them,

Therefore, he has the power to combine both,

"two hands" in one action,

as above.

Since all matters derive from the Torah

(as it was in the Mishkan,

that the "I will meet with you there and speak with you" includes also the command regarding the offering of sacrifices, etc., was "above the ark-cover,"

upon the Ark - Torah / it is understood that also in the Ark

(Torah)

themselves exist

(the essence)

Both matters - Torah as it is connected with the extension of holiness,

and the division of lines

(right and left/ and the essence of Torah - which is above the order of progression):

Only the command regarding making the Ark and placing the Tablets into it - stands about this

command regarding making the Cover

And then he repeats

(apparently)

the verse about the command to place the Tablets in the Ark: "And you shall put the Kaporet on top of the Ark, and into the Ark you shall put the Testimony that I will give you."

From the simple meaning of the verse it seems that the Tablets were on top of the Kaporet!

The Ohr HaChaim HaKadosh explains

(by way of hint) that the verse comes to say,

"That although the Kaporet is above the Testimony that is inside the Ark below the Kaporet, they are in a level above it,

and therefore the giving of the Testimony is ordered after the Kaporet, to say this is above that."

And it should be said

(In the inner dimension of matters, then in the Tablets of Testimony there are two matters:

(a)

As they stand as the Ark,

Which this refers to the level of Torah as it is connected with the drawing down of holiness - the order of Hishtalshelus,

Where there is a difference between Torah

(as the Ark)

and that which is outside of Torah

(outside the Ark/ and more generally — the difference between

(Torah)

holiness

(right)

and world

(left/ so in holiness the service is in a manner of "right draws near"

(with a strong hand)

and with worldly matters the order of service is in a manner of "left repels"

(in hand

Shabbos Parshas Mishpatim,

Shekalim,

blessing of the month of Adar

And the root of the matter is that it comes from the level in Torah itself that is connected with lines of right and left

("From His right hand a fiery law for them,"

positive commandments and negative commandments;

(2)

since Torah is above even

(the limitation of)

the Ark

("And into the Ark you shall put the testimony" after "And you shall put the cover on the Ark from above)

- as Torah is to me-given,

one thing with the Almighty

("I, my soul, I wrote, I gave"⁷/ "Torah and the Holy One, blessed be He, are entirely one",

higher than the division of lines

(from right and left)

,

until above even saying "higher",

because that itself is already a description

(which shows that there is lower than the "higher"/ and that gives the power to combine both hands,

right and left,

and continue from the aspect of right

(heavens)

There is no left

(Eretz also from the language of earthliness / or he remains in his reality he is - since regarding the "level" they move right and left demons.)

And to add,

Then "on the Ark of Testimony" were the cherubim

(That "between the two cherubim" was the "I will meet with you etc." / What they are "the likeness of a child's face" ),

In the form of male and female,

"To show how beloved Israel is before the Holy One, blessed be He"⁸²,

And what indicates the intrinsic connection between the

In the first, with Jews,

that is above Torah³•

(the testimony within the Ark)

*•,

And as known³• the explanation in "three•• connections⁷• connect"

(not two/ because there is the connection of "The Holy One, blessed be He, Israel and Torah".

And it can be said that above this is as "The Holy One, blessed be He, Israel and Torah are all one",

as Torah

(Torah)

is "above",

above the Ark and the Cover

(just as the cherubim/ so all three "things" become one actual reality,

until they cannot even be called "things" and "realities",

because it is above all definition and description,

"negation of affirmation and negation of negation"••,

and furthermore: negation also of "negation of negation",

And even higher than this,

but because one has no other language to use,

one uses that language,

and one says that "Kudsha Brich Hu, Yisrael, and Oraysa" which earlier

(i.

at a lower level)

were perceived as three separate things in a manner that they could be called "Kudsha Brich Hu, Yisrael, and Oraysa" — are truly "all one."

Only in a manner that there is completely no division,

And also not the negation of division,

And the negation of negation, etc.,

And from this it is drawn down also in the service of Jews in the division of lines

(left,

right, and right within right that connects right and left/ in the world

(in the aspect of left/ in

Sefer HaSichos - Hisvaaduyos

their weekday matters

(most of the time

(in quantity)

their service during the day to serve their Creator; so also there are Jews a 'partner with the Holy One, blessed be He, in the work of creation'*•

(like the two cherubim,

,

and their faces one toward the other"/ so that they transform the entire existence of the world,

and there they draw down from the palace of the right,

until that in the whole world - one only hears how,

the Holy One, blessed be He, Israel, and the Torah are all one.

The matter of <i>eyns breys</i> (<i>eyn sof</i>) [infinite] like the Torah itself is in general - the inner dimension of the Torah

[as is known, that the inner dimension of the Torah is in the aspect of <i>bli gvul</i> (without limit), and the revealed part of Torah

(relative to the inner dimension of the Torah)

is in the aspect of <i>gvul</i> (limit)]

.

And in particular, these levels exist in the innermost aspect of the Torah itself,

And especially as it has been revealed in recent generations in the teachings of Chassidus,

Until in the teachings of Chassidus Chabad.

It will be understood according to the well-known parable of the Alter Rebbe regarding the revelation of the teachings of Chassidus**:,

A king's son who fell ill, etc., and they found no cure for him except one: to take the precious stone set in the king's royal crown,

upon which all the splendor of the king's crown depends,

to grind it and mix it with water,

and to pour from this mixture between the lips of the king's son,

In the hope that perhaps a drop will enter his mouth and save his life—for a son is also in our case,

that the disclosure of the secrets of the Torah

(the precious stone in the king's crown)

is worthwhile to save the life of the king's son,

the nation of Israel.

That is,

then because of the darkness of exile

a state of fainting has occurred, G-d forbid.

And through the revelation of the teachings of Chassidut, it aroused and revealed the inner powers of Jews,

and imbued them with new vitality, etc.

In the matter of fainting and uprooting, may it be not said, there are two aspects,

from one extreme to the other:

(a)

a simple deficiency that needs to be filled,

(b)

Weak also means fate⁴*.

And one must say the connection: There is no state of fainting and disconnection, meaning all faculties are equal.

(in concealment)

.

And just like all matters in the world down to the lowest level

(in the opposite of holiness)

their root is in holiness

(only after numerous long chains of descent,

and after interruption and contraction, as it is drawn down below.)

— Y.L.,

So the essence of the matter of weakness above is the concept of the lottery,

And there, all matters are equal

(as above, p. 65)

.

And through the revelation of the teachings of Chassidus,

until in a manner that it enters into the inner essence of a Jew

(they will be sustained from it⁵*/ in a manner that it becomes,

Blood and flesh like his flesh"•*

(as one pours into the mouth of the king's son,

Even as he stands in his state, that/ as this is especially in Chabad Chassidus - there was opened the awakening and strengthening of the powers of Jews

(the king's son/ and in both extremes

(like the matter of charity)

- whether in filling the lack of such a one that needs to arrive-

Parshat Mishpatim,

0' shekels,

Mivchach Adu

one adds,

and in revelation of the aspect of Goral Shabbosos? the Goral that is in the soul

(mem of the soul)

comes every Jew,

includes also such a thing that needs to have an awakening in simplicity

(until that it brings that he should also lift up and 'gulp down' the drops which initially are not yet in his mouth)

,

As discussed above

(ibid.)

Then the revelation of the aspect of goral (lot)

(which is above the chain of descent)

is particularly revealed in a matter of filling the lack,

But now

(after having already nullified the undesirable matters)

-is opened up the revelation of the aspect of goral (lot) in a good state,

And the good that is seen and revealed.

And the power to do this comes from the inner dimension of the Torah as it was revealed through our Rabbis, the Nesi'im,

until the essence of the inner dimension of the Torah,

between the "level" in Torah that is above the ark,

upon the illumination,

which is "all one" with Israel and the Holy One, blessed be He,

And it can be said,

that the essence of the Torah that is higher than the division between the inner dimension of the Torah and the revealed dimension of the Torah

(Because pnimiyus shows that there is a part in gratitude that is revealed,

not so pnimiyus)

-Torah achas mamash,

which is "echad" with Atzmus A"TBB"H.

And the completeness of its revelation will be in the future,

in the revelation of "Torah chadasha mei'iti teitzei."

And it can be said that in this language are hinted the aforementioned levels: "Torah chadasha" indicates a level in Torah that is above and new relative to Torah in this time,

But that very thing that one calls "chadasha" indicates that the

Is approximately to what preceded; above that -"Maiti",

From His Essence, may He be blessed.

But beyond* this we say further "Maiti teitzei",

Which proves that "Maiti" and "Torah Chadasha"

(That comes out from Him in a manner of going forth)

Are still two things.

And above this - is that the Torah is "Kula Chad" literally with Kube"h,

So that one cannot say at all "Maiti teitzei",

Because there is no 'charef' to 'go out,'

Because the only thing that exists is - 'Kudsha Brich Hu, Yisrael, ve'Oraisa kula chad'.

And this itself

(being above all matters,

length of negation of negation etc.)

becomes drawn and has the power to permeate the levels below this, which is said,

A new Torah will go forth from Me.

The practical instruction from all that was said above:

Praise of Parshat Shekalim and Shabbat Mevarchim Adar

(whose point is Purim,

especially connected with charity,

"mishloach manuch ish l're'ehu and matanot la'evyonim")

- must awaken each one to increase in giving charity,

both in physicality - in physical money,

and physical eating and drinking,

and in spirituality - through good advice,

learning Torah with another,

and the like.

And furthermore, and this is the main point - regarding the charity of the Holy One, blessed be He,

including in the revelation of the inner dimension of the Torah

(the precious stone in the crown of the King,

King of kings, the Holy One, blessed be He)

- by adding in the study of the inner dimension of the Torah,

In addition to the increase in the study of Torah in general,

and as it is revealed in Chassidus,

and in Chassidus Chabad,

in a manner of understanding and comprehension,

so that there enters into him a pnimiyus,

until this becomes unified with the revealed part of Torah.

Sefer HaSichos - 5751

And in addition to one's own learning - also to inspire others to learn.

(or learn with them by themselves)

Pnimiyus HaTorah,

Toras HaChassidus.

And may it be His will ? that through the addition in the study of Pnimiyus HaTorah,

one should immediately merit to come with "his learning

(of Pnimiyus HaTorah)

in his hand"•••,

to study "a new Torah will go forth from Me",

The inner dimension of the Torah from the mouth of David, the king who is to come, the Mashiach,

and if he will teach the entire nation*•*,

as known••* that Mashiach is a king and

a rabbi,

and he bestows

(charity)

- as the matter of the king - all the needs of the people,

and in a manner of honor,

And beyond all measurement and limitation,

And the appointment of David, King Messiah, has already been,

as it is said³• 'I have found David My servant; with My holy oil I have anointed him,'

The people only need his acceptance of the kingdom by the people and the connection between the king and the people in the completeness of the revelation – in the true and complete redemption,

And all this should be immediately, at once.

Sefer HaSichos - 5751