English translation — משיחות ש״פ ויקרא, פ׳ החודש, ר״ח ניסן ה׳תנש״א

On this Shabbat Kodesh, they sat for a special farbrengen - that three Sifrei Torah are taken out: "When Rosh Chodesh Nissan falls on Shabbat, three Sifrei Torah are taken out,

They read the order of the day

(the weekly portion)

In the first,

and the Rosh Chodesh reading in the second,

and 'This month' in the third."

And in the introduction - that taking out three Sifrei Torah to read from them the novelty of the innovation,

since,

generally, they take out and read from one Sefer Torah,

and "if there is a need to read two topics, they take out two Sifrei Torah,"*

like on Shabbos Rosh Chodesh,

and on every Yom Tov,

and only rarely

(when they need to read three topics)

do they take out three Sifrei Torah:

The only time in any year

("once a year")

that they take out three Sifrei Torah is on Simchat

And in several years when their determination is special, they take out three Sifrei Torah an additional time - as in the determination of this year when Rosh Chodesh Nissan falls on Shabbat*

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(And similarly in years when Rosh Chodesh Tevet⁷ or Rosh Chodesh Adar falls on Shabbat•)

.

And an additional elevation in this year

(also regarding several years in which Rosh Chodesh Nissan falls on Shabbat)

Regarding the reading of the 'Order of the Day' in Parshat Vayikra - which, in addition to the connection of Parshat HaChodesh"* to the Rosh Chodesh reading

(In every Rosh Chodesh Nissan that falls on Shabbat, since the mitzvah of sanctifying the new moon was said in the verse 'This month is for you'¹¹,

Parshat HaChodesh is connected

(in which it discusses Rosh Chodesh Nissan)

also to Parshat Vayikra - which was said on Rosh Chodesh Nissan¹²,

namely,

that in this year the common aspect is openly emphasized

To the conclusion of the Torah on Shemini Atzeret•

(See Likkutei Torah, Discourses of Sukkot, ch.

and in many places)

.

And we need to explain the content of the study and instruction in the service of man to his Creator from the matter of taking out three Torah scrolls on this Shabbat - according to what is known that in every matter there is study and instruction in the service of G‑d, and certainly in a fundamental and important matter like taking out three Torah scrolls.

And in more detail:

For the Torah portion of Shemini⁴,

Shemini of the inauguration,

is Rosh Chodesh Nissan

(See also Likkutei Sichos vol. 17, p. 11.

Sefer HaSichos 5749, part 2, pp. 9-508.

and elsewhere.)

.

Shabbos of the Torah portion,

Parshas HaChodesh,

Vav-Ches Nissan

And 38

In order to understand the content of the matter of taking out three Torah scrolls on Rosh Chodesh Nissan that falls on Shabbat in special years,

One must first preface the content of the matter of taking out three Torah scrolls in all years

(on Simchas Torah)

,

And afterwards, one must explain the addition in special years in which they take out three Torah scrolls also on Rosh Chodesh Nissan

(when it coincides with Shabbos)

.

And in the aforementioned preface, as mentioned many times, even the matters that are,

once a year" constitute a lesson and instruction and empowerment for the entire year**,

And similarly in general terms,

that the taking out of three Sifrei Torah on Simchas Torah relates and influences every attainment**,

And similarly, the taking out of three Sifrei Torah on Rosh Chodesh Nissan" which falls on Shabbos relates and influences the entire year•*,

And not only that, but it influences also in the other years whose determinations differ.

that also in them there is the learning and instruction and empowerment from the taking out of three Torah scrolls on Rosh Chodesh Nissan that falls on Shabbat,

in addition to the learning and instruction and empowerment from the taking out of three Torah scrolls in the Simchat Torah of every year,

as will be explained below.

The content of the subject of the taking out of the Torah scroll

(and certainly, three Torah scrolls)

It is understood from the verses that are said at the time of opening the ark,

that begin with verses*,

And it came to pass when the Ark traveled etc.",

Shas Sefer

(Torah)

is important in itself",

one of,

seven Sifrei Torah"":

Taking out a Sefer Torah is like the traveling of the Ark,

for then,

And Moses said: "Arise, HaShem, and let Your enemies be scattered, and let those who hate You flee from before You."

And its meaning in the service of each and every one of Israel

(even in this time when the Ark is hidden*²)

- that the aspect of Moshe, which exists in each and every one of Israel²², says

(continues and reveals)

and causes that the matter of,

"Arise, HaShem",

Addition

(Rising)

In all matters of holiness,

,

do good",

And so the matter of,

May your enemies be scattered and your foes flee",

Annulment and negation of all undesirable matters,

,

Turn away from evil"²²,

that is,

the taking out of a Torah scroll

(

and it was when the ark traveled")

causes the granting of power” to all of

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the service²⁵.

And from this is understood the greatness of the elevation in taking out three Torah scrolls - that the empowerment for the entirety of the work of taking out a Torah scroll

("And it came to pass when the ark set out")

is in a manner of chazakah

("Three times establishes a chazakah"²⁴/ addition of strength and reinforcement in the entirety of the work²².

And in the taking out of three Torah scrolls itself, there are two modes

(in general)

:

(a)

A chazakah that must be and exists in the continuous service of each and every year.

"The daily offerings in their order."

- Taking out three Torah scrolls Neshnozdaz,

(b)

A chazakah that comes in a manner of addition.

"Additional offerings according to their law."

In years that have fixed times from...

your boxes"

,

See, by this your ancestors were sustained,

He has many messengers to prepare food for those who fear Him,

Therefore there is no need and no benefit in excessive worry,

Like the manna that,

He who gathered more did not have an excess, and he who gathered less did not lack. From

an omer per head"

(ibid.,

17x and in it were included "all the delicacies of the world"•••

(Bamidbar Rabbah, ch. 7,

.

Chadash•² -

(and in our case)

The taking out of three Torah scrolls on Rosh Chodesh Nissan that fell on Shabbat.

And the difference between them is according to the content of the reading of the three Torah scrolls:

The content of the reading of the three scrolls on Rosh Chodesh Nissan that falls on Shabbat,

Emphasized in the reading of the third scroll² in which they read the portion of HaChodesh concerning the special aspect of Rosh Chodesh Nissan—"This month shall be for you the beginning of months, etc."

And the content of the reading of the three scrolls on a Shabbat that coincides,

Emphasized in the reading

(in the second scroll)

at the beginning of the Torah

[for the reason that they read from three scrolls

(Even though the reading, according to the primary law, is in the portion of Vezos HaBerachah,

and the offerings of the day*²,

only two books)

it is because "from forgiveness is the beginning to completion"²²]

- "In the beginning G-d created etc.".

And in the language of our Sages of blessed memory,

(as brought at the beginning of Rashi's commentary on the Torah)

"The Torah should have begun only from 'This month is for you,' for it is the first commandment that Israel was commanded, and what reason did He start with Bereishis etc.",

That is,

that the reading of Simchat Torah is in the manner of "Beginning with Bereishit,"

and the reading of Shabbat Rosh Chodesh Nissan is "Ma-

Shabbos Parshas Vayikra,

Parshas HaChodesh,

Rosh Chodesh Nissan

this month is for you.

.

the first commandment with which Israel was commanded.

And it may be said that the difference between the reading of Parshat HaChodesh and the reading of Shmini Atzeret is in the manner and pattern of the difference between Nissan and Tishrei

(that the festivals therein conclude with Shmini Atzeret/ as is known" that Tishrei is characterized by natural conduct

("He began with Bereishit")

,

and Nissan is characterized by miraculous conduct" - the order of conduct of Israel for whose sake

(and for the sake of the Torah)

the world was created"

(And until the question is asked, "What reason did He begin with Bereishis,"

after all, "It was not appropriate to begin the Torah except from 'This month shall be for you,' which is the first commandment that Israel was commanded, because their conduct is miraculous conduct,

as our Sages of blessed memory said" in explaining "This month shall be for you,"

"When He chose Yaakov and his descendants, He established for them a Rosh Chodesh of redemption"

(Redemption also from natural conduct to miraculous conduct)

.

And based on this, we can explain the difference between the two ways of taking out three Torah scrolls on Simchat Torah and on Shabbat Rosh Chodesh Kislev - that on taking out three Torah scrolls on Simchat Torah, the "Chazakah" (completion) of the entire service is done according to the regular order

(

"Tamidim as their order" / service in a manner of natural conduct,

And in taking out three Torah scrolls on Shabbat Rosh Chodesh

Nissan becomes a "chazakah" on the entirety of the service in a manner of addition beyond the regular order

("Musafim as their law" / service in a manner of miraculous conduct.

And this needs to be explained more specifically based on the precision of the language of our Sages of blessed memory that "This month is for you" is the "first mitzvah with which Israel was commanded",

specifically "mitzvah",

and not "Torah"."

It is known the distinction between Torah and mitzvah - that Torah is above the world,

Whereas a mitzvah its essence is a command to man how to conduct himself in the world so that there should be the connection

(mitzvah from the word tzavta [connection])

of man and the world with the Holy One, blessed be He.

And from this it is understood regarding "This month shall be for you."

.

first mitzvah - that the intention in "the miraculous arrangement" in the service of the month of Nissan

(that for this the "chazakah" is made in the taking out of three Torah scrolls on the praise of Rosh Chodesh Nissan / she is not

(only)

for work in matters above the world,

like the study of Torah that is above the world

(for the matter of Torah is openly emphasized on "Simchat Torah")

labors

(missing one)

•/.

the work of the righteous•

(See their secret Atar p. 202.

And in B'ChS/ that this is the essence of miraculous conduct.

And it can be said that this matter is done on the Sabbath day in a manner of.

Chazakah" - in the three levels of the Sabbath day,

Ma'alei Shabbata,

Yoma d'Shabbata v'Ra'ava d'Ra'avin.

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More than on Shabbat Rosh Chodesh Nissan*⁴/ but rather,

that the "miraculous conduct" is drawn down and permeates

(also)

in the service in worldly matters through actual deed - as emphasized in that "this month shall be for you" is "the first mitzvah with which Israel was commanded",

namely,

not a matter of Torah that is above the world■⁴,

but rather specifically "mitzvos",

actual deed in worldly matters: but the service through actual deed in worldly matters is not in the ordinary manner,

like natural conduct,

But rather like miraculous conduct,

in a manner of elevation

(also from the term elevation⁴²)

above his nature and custom■⁴.

And this matter is with extra emphasis on Shabbat Rosh Chodesh Nissan of the year "I will show him wonders"

(and in addition to "year of miracles" of the previous)

- because,

In this year the regular order

("the daily offerings in their order")

it is in a manner of "wonders"

("which is above mere "coarse"/ and from this it is understood that on Shabbat Rosh Chodesh Nissan there is a giving of power

(and in a manner of "chazakah" by taking out three Torah scrolls)

for work in a manner of conduct

the Torah.

And in more detail: the three books correspond to three matters—aspects in Torah study: the externality of the Torah,

the renewal in the Torah—

In Babylon, day will be new in your eyes•

(Rashi, Ki Tavo 26,

And more^ and the addition and the innovation in Torah -,

A worthy student will innovate•

(See Megillah, yam,

And more)

.

And in another style: Toshaviv,

Tosheva's and the innovation of a veteran student.

A more elevated miracle,

and even to an incomparable elevation,

also in relation to the miraculous conduct of the month of Nissan in all years.

And it can be said,

that the addition

(in taking out three Torah scrolls on Shabbat Rosh Chodesh Nissan to effect a 'chazakah')

in the service in a manner of miraculous conduct emphasized also in the reading of the three scrolls⁴⁴.

The reading of the third scroll - 'This month is for you':

On the verse 'This month is for you,' our Sages expounded: 'When He chose Yaakov and his sons, He established for them the New Moon of Redemption'

(as above section 64/ and its meaning in service - the exodus

(redemption)

from the measure and limit of the regular service to service in a manner of miraculous conduct.

And the continuation of the portion regarding the Passover offering,

"On the name of the skipping and leaping"⁴ - service in a manner of leaping and skipping,

Above measurement and limitation,

Miraculous conduct.

The reading in the second book - "The concept of Rosh Chodesh":

Its concept of "

(Rosh)

Chodesh" is - renewal and addition to the service according to the regular order,

As is known, the days of the week, which are dependent on the course of the sun,

("And there was evening and there was morning")

that shine always without changes,

relate to ordinary service in the manner of "the perpetual offerings in their order",

a natural conduct that is in the manner of "they shall not cease"*⁴,

And the days of the month, which are dependent on the course of the moon that renews itself each month in its newness and grows until the state and condition of "the moon stands in its fullness"⁴⁷,

relate to service in a manner of –

Parshas Vayikra,

Parshas HaChodesh,

D”Ch Nissan

"Musafim KeHilchasam",

Miraculous conduct in a manner of innovation.

And the innovation of the praise of Rosh Chodesh is in the connection of two modes of service of "Tamidim KeSidram"

(Shabbos,

the ascent and completeness

("Vayechulu"•*)

the days of the week)

and "additions according to their laws"

(Rosh Chodesh)

-that the work in a manner of going and adding

(additions according to their laws)

continues and acts also in work in a manner of constant order.

And the reading in the first book - "Order of the Day" in Parshat Vayikra:

"And He called to Moshe and Hashem spoke to him from the Tent of Meeting" - "meaning" this calling is illumination and influence to Moshe so that through this he can ascend and come to the Tent of Meeting".

And its content in the service of every Jew

(since "the Torah is eternal and the aspects of these levels remain also now"*⁵)

- "that in every person there is an aspect of Moshe.

.

The aspect of daas, which is the one that draws down the aspect of the union of the light of Ein Sof, blessed be He, below, so that it dwells and is revealed in the soul of man, that it should be in the aspect of the Tent of Meeting,

From the term 'and I will meet.'

.

The letters 'and I will be known,'

That is, to know G‑d, who is the life of life, and there is nothing besides Him,

In the manner of the verse⁵¹ 'See now that I, I am He,'

For although this verse is said about the future,⁵¹

Nevertheless,

This power exists in every soul of Israel to bind his thought to G‑d with a strong and mighty bond like.

.

that sees with physical eyes,

a semblance and example of the perfection of the future to come.⁵³

And emphasized in the continuation of the portions,

in Parshat Shemini,

Shemini of the inauguration is Rosh Chodesh Nissan

(in which was the matter of 'And He called to Moshe, etc.'

as above, sec. 1)

- "And fire came out from before Hashem, etc., and all the people saw and sang, etc."³⁴,

the indwelling and revelation of the Shechinah⁵⁵,

and following this, the completeness of the service of 'the sons of Aharon, Nadav and Avihu'⁵⁴ in a manner of self-nullification.

("and they died before the L-rd")

Yud⁵,

And its parallel in the service of all Bnei Yisrael—who are called "sons of Aharon."⁵

They would honor the mitzvos that were his emissaries,

And a person's agent is like himself*.

And accordingly, the bond and connection of,

And He called to Moshe*

(which refers to the mitzvos?)

“This month is for you”*,

,

the first commandment with which Israel was commanded*

(and not the Torah that is above the world',

as above* ibid.*)

.

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to be "from the students of Aaron

(And our Sages, of blessed memory, said: "Whoever teaches etc., Scripture regards him as if he had given birth to him")

Loves peace and pursues peace, loves the creatures and draws them close to the Torah—their service is in the ultimate perfection of the nullification of the soul, specifically while they are souls in bodies.

And this is the content of the addition and innovation in service in the manner of 'miraculous conduct'

("This new [month] is for you")

- that in the service of every single Jew, the matter of 'And He called' to Moshe, and G-d spoke to him

The mitzvah of Torah study

(After the blessing over the Torah)

It seems more appropriate to say ?general matter that applies to all Jews at all times,

Like.

Shema Yisrael\",

and so forth,

however, the Priestly Blessing which Aaron and his sons were obligated in

(,

Speak to Aaron and to his sons״)

- because,

all of Bnei Yisrael are,

"the sons of Aaron"

and their saying,

"the Priestly Blessing" each day includes all the blessings and influences of the entire day,

"starting with the main blessing of 'Vihi Noam etc.,"

.

"that the Shechinah may rest upon the work of your hands" - like on the eighth day of the consecration,

"after 'And Aaron lifted up his hands toward the people and blessed them,'"

,

Priestly Blessing•,

"May He bless you, shine, lift

(ibid.,

22 and in Rashi's commentary)

,

the blessing of

"and they shall bless the people",

,

They said, "May the pleasantness etc.,"

"May it be His will that the Shechinah rest upon the work of your hands."

"From the Tent of Meeting,"

And until the completion of the service in a manner of utter self-nullification.

And moreover, the main point - that the addition and innovation in service in a manner of miraculous conduct should be done in a manner of permanence and eternity,

As it is stated in the continuation of the parshah^* "And you shall not omit the salt of the covenant of your G-d,"

"The covenant of salt is an eternal covenant,"

"Like a covenant that exists forever and ever."

And it could be said,

that the reading in the three books is not only a "chazakah" on the avodah in a miraculous manner,

but also three modes-levels in the avodah of miraculous conduct:

(a)

the reading

And perhaps it could be said that this number

(Shin-Yud-Zayin)

hints at Shin-Yud worlds - the reward for fulfilling the tosefs tzdaka in the world,

that are drawn and revealed in the seven days of creation••• - connected with the level of Torah that belongs to the world,

as the Sages expounded that 'She hewed out her seven pillars' refers to the seven Torah scrolls and the seven days of creation

(Shabbos ibid.

Sanhedrin 38,

side a

(brought in Rashi on Mishlei 9,

)

- regarding,

first mitzvah etc.

(and not Torah that is above the world,

as above ibid.)

.

Shas Vayikra,

Parshas HaChodesh,

Rosh Chodesh Nissan

Of Parshas HaChodesh - the general grant of miraculous conduct,

(b)

The reading of Shabbos Rosh Chodesh - the effect of miraculous conduct

(Rosh Chodesh)

upon the regular conduct

(Shabbos/

(c)

The reading of Parshas Vayikra - that miraculous conduct becomes a regular and permanent thing in an eternal manner.

And this matter is also hinted at in the haftarah

(the conclusion and seal of the reading in all three books)

—that at its beginning and end*• it discusses the connection and relationship of the Nasi with all of Bnei Yisrael,

meaning to say the hint in this,

that the service of all Bnei Yisrael is in a manner of <i>nesiut</i>,“

above the ordinary order of service,

in a manner of miraculous conduct.

And moreover, the service in the manner of <i>nesiut</i> continues and affects also the service in the ordinary manner,

And until it was made in a manner of permanence and eternity•• - •statutes of the world forever"⁷•,

•continual" burnt offering"*•.

And one should add,

that the "chazakah" in the service in a manner of miraculous conduct in the taking out of three Torah scrolls on Shabbat Rosh Chodesh Nissan,

is,

also regarding the nullification and negation of undesirable matters

[as hinted in the saying of •Vayehi Binesoa Ha'aron etc. Vayafutzu Oyvecha etc." when taking out a Torah scroll,

And etc. three Sifrei Torah

(as above, sec. 3)

]

- that they become transformed to good,

darkness is transformed into light.

And this matter is hinted at in the reading of all three books,

And also

(in their conclusion and seal)

In the haftarah:

In the reading of Parshat HaChodesh,

•This month shall be for you the beginning of months"

(•Rosh Chodesh of Geulah")

- which, "the names of the months that came up with them from Babylon"•⁷ is called •Nissan,

which has two letters Nun,

which alludes to •miracles of miracles"'⁷,

And it can be said,

which also alludes to the transformation of the fall

(acronym 'nun-vav-tzadi')

" of exile

(as it is written⁷,

she fell etc.")

to miracles

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miracles of redemption⁷⁵.

And to note,

that the conclusion and seal of Parshat HaChodesh is with the verse*⁷ "In all your dwellings you shall eat matzot,"

for in this is hinted the nullification and utter negation of all undesirable matters from the side of the yetzer hara, which is called "chametz,"

until that "in all your dwellings"

(not only in Jerusalem•⁷,

the perfection of the fear [of Heaven]⁷)

there remains only "matzot,"

as it is written"• "the spirit of impurity

(yetzer hara¹•)

"I will remove from the land"²•.

In the reading of Rosh Chodesh - as our Sages of blessed memory said²• regarding the sacrifice of Rosh Chodesh

(the reading of Rosh Chodesh)

"Bring an atonement for Me for I diminished the moon",

which includes also the atonement for all the undesirable matters that were done as a result of the diminution of the moon•'•,

And until the completeness of the atonement in a manner that "intentional sins become for him as merits",

And until actual merits•• - in the manner and example of the correction of the diminution of the moon in the future,

as it is written⁷• "And the light of the moon shall be as the light of the sun".

And to note,

that in the connection of Shabbos

(the completeness of the days of the week which depend on the course of the sun)

and Rosh Chodesh

(which depends on the course of the moon)

is hinted at by the verse "And the light of the moon shall be as the light of the sun".

And in the reading of the weekly Torah portion,

Parshat Vayikra - which also discusses sacrifices that atone for undesirable matters,

to the extent that the conclusion and seal of the parshah is "for guilt in it"••,

which alludes to the dominion of the transformation of darkness

(guilt)

to light*•,

and is also alluded to in what is stated*²• "And every meal-offering of yours you shall salt with salt, etc.,"

as it is known that "salt" "cleanses and sweetens bitterness to taste"••,

this is the concept of the transformation of darkness into light.

In place of the offering of the paschal lamb, whose laws were explained in Parshat HaChodesh)

that its conclusion and seal is with humility, which is the opposite of good

("And if the paschal lamb is found to be treifah, etc.")

- it can be said that in this is hinted the perfection of "darkness turning into light"

(See at length in Likkutei Sichot

(Vol. 32)

Erev Pesach 5749)

.

Shas Vayikra,

Parshas HaTuchaz,

Rosh Chodesh Nissan

And similarly in the Haftorah of Parshas HaChodesh

(Conclusion and seal of the reading in Bavel of the three books)

- that in addition to that it comes after the Haftorah and Parshas Parah

(Although Parshas HaChodesh,

Rosh Chodesh Nissan,

precedes the burning of the heifer

(on the second of Nisan)

)

in order to "warn Israel to purify themselves so that they perform their Passover in purity",

it speaks of the haftarah itself about the matter of atonement,

"He

(the prince)

shall bring the sin-offering etc. to atone for the house of Israel",

"And you shall purify the Sanctuary.

.

"And you shall make atonement for the House.".

And after the haftorah of Parshat HaChodesh we add

(on Shabbat Rosh Chodesh Nissan)

verse

(first and)

last from the haftorah of Shabbat Rosh Chodesh,

The last verse in the book of Isaiah,

which discusses an undesirable matter

(,

"and they shall be an abhorrence to all flesh"/ but because it is the conclusion and seal

("everything follows after the conclusion"")

the book of Isaiah

(from the language of salvation)

that all comforted,

Therefore,

which alludes to the perfection of the transformation of darkness to light,

And it is emphasized in the revelation at the conclusion of a good matter that is seen and revealed, through which we repeat and double the preceding verse⁷*,

"And it shall be that from month to month, and from Sabbath to Sabbath, all flesh shall come to bow down before Me, says the LORD."

Based on the above, that in the removal of three Torah scrolls on Shabbat Rosh Chodesh Nissan, a "chazakah" is established on the entire service in a manner of miraculous conduct

(above nature and habit)

- It is necessary to explain the two opinions in the study of the laws of Pesach before Pesach,

They ask and expound on the laws of Passover thirty days before Passover,

Rabbi Shimon ben Gamliel says: two weeks.""

And in the introduction:

Even though the halacha is that "they ask and expound on the laws of Passover thirty days before Passover,"

unlike the opinion of Rabban Shimon ben Gamliel,

nevertheless,

in addition to the fact that regarding all disputes, our Sages said that "both these and those are the words of the living G‑d"*¹

in addition to the fact that regarding all disputes our Sages said, "These and those are the words of the living G-d,"*¹

(Also the opinion that the halacha is not like it/ And particularly regarding the spiritual service in the soul of man that they can and must learn and fulfill the instruction even from opinions that in actual practice the halacha is not like them*•¹,

It must be said that in our case they can fulfill both⁴⁸ opinions also in actual practice.

And simply - that the beginning of studying the laws of the holiday is thirty days before the holiday,

And as one draws closer to the holiday,

"Two Shabbasos" before the holiday,

one must increase in studying the laws of the holiday in a more elevated manner,

both in quantity of time and in quality of study.

And the explanation of this must be said according to what is explained in the continuation of the Gemara's words: "The rationale of Rabban Shimon ben Gamliel."

.

Moshe Rabbeinu stands at the head of the month and warns about Pesach,

as it is said, "This month is for you the first of months"¹ - praise of His exaltedness that He humbled Himself, that "This month is for you the first of months"

(miraculous conduct)

Hashem gives strength for increase in study of the laws of Pesach from Rosh Chodesh Nissan

("two weeks")

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In a more elevated manner⁴ than the beginning of study thirty days before the holiday,

In a similar manner to the addition of miraculous conduct on Rosh Chodesh Nissan relative to the natural conduct prior⁵"*.

Ti, and just as these matters apply regarding the study of the laws of Pesach,

So too regarding the giving of wheat for Pesach and all the needs of Pesach that are needed••* - that the beginning of involvement in giving the needs of the holiday is thirty days before the holiday,

and "two Shabbasos" before the holiday

(from Rosh Chodesh Nissan)

they need to add in this even more,

and in accordance with the giving of power of Rosh Chodesh Nissan - in a manner of miraculous conduct,

more than its nature and usual manner.

And more specifically:

Even after engaging for a period of time in providing the needs of the festival,

each one must go back and contemplate and make an honest account whether the provision of festival needs was done in an appropriate manner,

"as is proper for him to be"⁷"*,

or if there is room and need to add in this even more.

And in addition to this,

even after providing the festival needs "as is proper for him to be",

tithe,

and up to a fifth

(the mitzvah of the choicest⁸*)

- one must calculate that in proportion to the increase in G‑d’s blessing in the intervening days,

the amount of maaser or chomesh also increases,

and consequently,

one must add more in giving for the needs of the festival.

Moreover: Based on our sages’ statement, “Tithe so that you become rich” — one can and must add in giving for the needs of the festival

(in addition to the maaser and chomesh)

Even before the addition in the blessing of the Holy One, blessed be He,

And the more one adds in providing the needs of the festival,

His blessing of the Holy One, blessed be He, will increase all the more in extraordinary wealth

(as discussed at length previously•**)

.

And all this — even in the days prior to Rosh Chodesh Nissan: and all the more so from Rosh Chodesh Nissan***,

For then the innovation in service takes place in a manner of miraculous conduct — one must add in providing the needs of the festival beyond his nature and habit***

(including also nature and habit of holiness)

³**,

i.e.,

to give more than maaser and more than chomesh,

and up to – without limit⁴׳*.

And we should add,

that according to what was said above

(total)

that in "this month is for you" is emphasized "the first mitzvah with which Israel was commanded",

This is particularly connected with the commandment of charity

(Giving holiday needs to those in need / that is equivalent to

(and includes)

Parshas Vayikra,

Parshas HaChodesh,

Rosh Chodesh melody

all the commandments"⁵",

"And in the entire Jerusalem Talmud, it is called simply "mitzvah" because it is the essence of the practical commandments and surpasses all...⁵⁷ - in the manner and analogy of #this month is for you",

"The first mitzvah

(also from the term "head,"

which includes all the limbs,

mitzvos,

"the limbs of the King")

with which Israel was commanded,

and not only that, but through it, there is also addition in Torah study•

(and especially study of the time-bound positive commandment - the laws of Pesach/ since through tzedakah his mind and heart become pure a thousand times more.

And it can be said,

that the addition in the overall service in a manner of miraculous conduct on Rosh Chodesh Nissan is also connected with the Nasi who offered on that day — "And the one who offered his offering on the first day was Nachshon ben Aminadav of the tribe of Yehudah"¹:

The reason that in the offering of Nachshon it says "of the tribe of Yehudah,"

and not "Nasi

(of the children of)

Yehudah,"

as in the other tribes,

he,

to emphasize that he offered first not only because he was the prince of the tribe of Judah,

but because of his own merit⁵⁹"

as emphasized in his name - "Why was he named Nachshon,

for he first went down into the sea's waves"-"

the virtue of self-sacrifice"¹,

that this is the service

of 'with all your might'*"

Above measure and limitation,

Miraculous conduct.

And this concept is especially emphasized in the giving of charity in a manner that is above measure and limitation,

as the exposition of Chazal⁵ "with all your might",

with all your money - as hinted in the name "

(Nachshon ben)

Amminadab",

from the language of generosity,

"his spirit volunteered"•",

#his heart prompted him"⁷"

"everyone whose heart is generous shall bring it"“*

(that generosity is drawn and comes into actual deed/ and even to generosity beyond which there is none

(since if there is generosity above it,

it is not generosity in its perfection/ above measure and limitation - in a manner of miraculous conduct.

[And to note also from the completion of the service on Rosh Chodesh Nissan

(miraculous conduct)

Regarding "Nadavi" and Avihu"

(as above, section 6)

.

And it can be said

(In the explanation of "Nadav and Avihu" in the service of each and every Jew/ that "Hu" of "Avi-Hu" refers to the preceding "Nadav",

that is,

that "Nadav"

(the concept of generosity)

He is the "Av"

("Avi")

from which come all matters of avodah in a manner of miraculous conduct]

.

And one may add,

that the miraculous conduct of "the Master of strife on the first day

.

Nachshon ben Aminadav of the tribe of Yehudah" is also in the nullification and transformation of the undesirable matters*" - which through the mesiras nefesh "who first descended into the surge of the sea,"

The "wave of the sea" was nullified,

And until the sea was split,

That is,

That the concealment and hiding were nullified

Sefer HaSichos - 5751

of the sea"

(That the Divine power within creations will not be revealed,

But will be in the manner of "they drowned in the Reed Sea" / and not only that, but it is transformed into holiness,

sea that is above dry land,

the revelation of Bati l'Gani of the concealed world

(sea)

that is above the revealed world

(dry land)

¹Y,

through which the matter of the Exodus from Egypt is completed,¹³³

exodus from all the boundaries and limitations.

And so too regarding the matter of tzedakah,

(the concept of 'Nadav',

generosity of heart)

- "kofer l'tzedakah"¹³³,

from the language of atonement*¹³,

that through this all undesirable obstacles are nullified,

and even become transformed into good,

and furthermore, mainly - "Great is tzedakah that brings the redemption closer"¹³³,

The nullification of the exile,

and even its transformation into redemption,

placing the exile which is compared to a stormy sea¹³³,

"a wave of the sea"³³•

("and

How much is 8 shiur thereof?!

.

.

/ Transforms into the sea of redemption - "The earth shall be filled with knowledge of G‑d as the waters cover the sea"*".

And may it be His will that the good resolution that each and every one has accepted and will accept on Shabbat Rosh Chodesh Nissan to increase in all matters of service,

including and especially in matters of the holiday of Pesach,

(Two Shabbatot before Pesach/ in studying the laws of Pesach and giving Pesach needs to all who require,

In a manner of miraculous conduct - it will hasten and expedite and bring its* and immediately the reward of the miraculous conduct by the Holy One, blessed be He,

beginning with the primary miracle of the true and complete redemption,

that then all of the children of Israel will perform the Pesach sacrifice in its proper time³³,

Beginning with the offering of the Passover sacrifice on the 14th of Nissan,

and its consumption on the night of the 15th of Nissan,

in a manner of "we are all reclining",

that all Bnei Yisrael reclined

(a way of freedom"¹⁴)

at the table of their father the King¹⁴¹,

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

in the capital city,

Jerusalem, the holy city,

and in the King's palace,

the Third Beis HaMikdash.

And moreover, and this is the main point — that the true and complete redemption through our righteous Mashiach is coming immediately and at once,

on Shabbos Kodesh Parshas Vayikra,

Rosh Chodesh Nissan,

the year 5751,

it will be a year of 'I will show him wonders.'

Yom HaShabbat - a microcosm and example and preparation for 'a day that is entirely Shabbat and rest for eternal life'¹⁴³

(as stated in Grace After Meals of the Shabbat meals/

Shabbos Parshas Vayikra,

Parshas HaChodesh,

Rosh Chodesh Nissan

Parshas Vayikra,

"And He called to Moshe, and Hashem spoke to him from the Tent of Meeting" - that its completion will be in the Third Beis HaMikdash,

which is also threefold

("Chazakah")

since it includes both the First Temple and the Second Temple⁵"׳,

Rosh Chodesh Nissan - "Rosh Chodesh",

which means the renewal of the moon,

and its parallel in Israel

(for they are compared to the moon and count by the moon"*)

"for they are destined to be renewed like it""*,

and

(Rosh Chodesh)

"Nissan,

"

(Rosh)

Chodesh of redemption",

"In Nisan they were redeemed and in Nisan they will be redeemed in the future""*,

the year 'chanash'-a - "tinsa" with the definite article heh,

"His kingdom will be exalted""' of "David My servant, a prince for them forever""*,

David Melech HaMoshiach"*,

It will be a year of "I will show him wonders" - "As in the days of your exodus from the land of Egypt, I will show him wonders""⁵*,

And in a manner that "it will be in its very essence"*⁵פ,

With all the strength and permanence,

A redemption after which there is no exile*⁵*.

And with all this, the strength of "Chazakah" is accomplished by taking out three Torah scrolls and the reading

And in the language of the verse at the conclusion and seal of the Haftarah: "And it shall be that from month to month and from Sabbath to Sabbath

(beginning from this Shabbat of Rosh Chodesh•⁵פ)

"All flesh shall come to bow down before Me, says the Lord,"

in the Third Holy Temple

(the completion of the "Tent of Meeting"/ that its dedication will be on Rosh Chodesh Nissan,

as it is written in the Haftarah: "On the first day of the first month you shall take a young bull and purify the Sanctuary,"

and continues to explain the details of the "inauguration of the altar in the days of King Moshiach when the third _Be_it will be built"*".

and as a matter of course,

with the arrival of the 14th of Nissan,

we will all be

In the midst of all Bnei Yisrael,

and all Bnei Yisrael of all generations)

in the third Beis HaMikdash,

"rejoicing""׳

394 Sefer HaSichos

like the building of Your city and rejoice in Your service,

and there we will eat of the sacrifices and of the Passover-offerings whose blood reaches

upon the wall of Your altar for acceptance,

And we will thank You with a new song"׳ for our redemption and for the redemption of our soul,

- 5751

Blessed are You, Hashem, Who redeemed Israel""*.

,

Redeemer of Israel*,

but also)

in past tense,

.

Redeemer of Israel*•,

Since it was already in the moment before*this.

Sefer HaSichos - 5751