English translation — משיחות ש״פ בהר־בחוקותי, מבה״ח סיון ה׳תנש״א

The concept of Rosh Chodesh Sivan

(which is blessed on the day of Shabbos Mevarchim HaChodesh)

Explicit in the verse² - "In the third month etc. on this day"

(On Rosh Chodesh³)

They came from the Sinai Desert":

"Sinai Desert" is connected to the Giving of the Torah: "Sinai" - "Moses received the Torah from Sinai"⁴,

And "Desert

(Sinai)

" - as per the interpretation of our Sages⁵ - "was given in the desert.

.

In a place that is ownerless*,

All who wish to receive, let them come and receive".

And therefore,

when they "came from the Sinai desert"

(on Rosh Chodesh Sivan)

- the appropriate place for the giving of the Torah - began the matter of the giving of the Torah

("Immediately after Rosh Chodesh, Moses began to occupy himself with them in the matter of receiving the Torah-

The version regarding the drawing down of the blessing of the Shabbos day upon all the days of the week - ■from it they are all blessed, and immediately

(see Zohar II 63,

Ch. 8,

.

R.H.)

,

And in the language of the Midrash, "Said the Holy One, blessed be He."

.

Behold, the hour that I will give them My Torah".

And this matter is emphasized also in the Torah reading that is adjacent to the Giving of the Torah - as is known the rule that"

(forever)

its readers

(Parshat)

Bamidbar Sinai before Shavuot"

(And the beginning of this in the Mincha of this Shabbat Kodesh/ since "Bamidbar Sinai"

(to which Bnei Yisrael arrived on Rosh Chodesh Sivan)

It is the place fitting for the giving of the Torah.

And we must explain the content of the matter of "Sinai Desert"

("desert" specifically)

- in relation to the giving of the Torah:

"Desert" - "ownerless place" - is a place that has no ownership,

not ownership of an individual,

and also not ownership of the many

(like "Reshus

Sefer HaSichos - 5751

the public\",

a domain that is owned by the public)

,

And because there is no ownership over it, anyone who wishes can come and acquire it,

\"Whoever wishes to receive, let him come and receive\".

And superficially,

The giving of the Torah to Bnei Yisrael is

(not in a manner that the Holy One, blessed be He, removed His ownership from the Torah

("His Torah")

and abandoned it to everyone,

that is,

that it becomes like something that has no owner, that anyone can come and acquire it

(through an act of acquisition)

,

But)

In a manner that "He gave us His Torah",

that is,

that the Torah is owned by all Jews

(without need for an act of acquisition)

,

every single Jew,

from great to small,

even to a newborn infant,

that from the aspect of his connection to 'Kehilas Yaakov',

he inherits everything⁴,

the entire Torah¹⁵,

as it is written** "Moses commanded us the Torah, an inheritance of the congregation of Jacob."¹⁷

And accordingly, one must understand the reason that the Torah's belonging to all of Israel was established on Rosh Chodesh Sivan

("Here is the hour that I will give them My Torah")

is emphasized by the fact that 'on this day they came to the Sinai desert' - a place of ownerlessness,

and not a place that is in the possession of all Bnei Yisrael

(in the authority of the Rebbe and the like / just as the Torah was given to the ownership of all Bnei Yisrael?

On the other hand - we must understand the reason that the humility of "Midbar"

("In the third month, etc., on this day they came to the Sinai Desert")

It is emphasized in Parshat Bamidbar, which is read in immediate proximity to Shavuot,

and not in the portion that is read on the Shabbat from which the day on which "they came to the Sinai Desert" is blessed,

Parshat Behar-Bechukotai

(as established in several years,

and also in this year

(abroad/ which are connected)

.

And as an introduction - that the reading of Parshat Bamidbar before Atzeret is

(not only because of the connection of "Midbar Sinai" to the giving of the Torah

(as above, se'if alef)

,

Rather)

Also

(and primarily)

Because "Ezra instituted for Israel that they should read the curses in Toras Kohanim before Shavuos"*,

And this that they add and also read in Bamidbar Sinai before Shavuos is "so as not to juxtapose the curses in Bechukosai to Shavuos"²¹,

That is,

that the parshah that they read principally before Shavuos

(from Ezra's enactment)

it is the parshah of Bechukosai,

and in some years, Behar-Bechukosai.

Yaakov,

Whoever wishes, let him come and take,

meaning,

that the Torah is an inheritance to every single Jew,

therefore, he can come and take it,

to teach it, etc.

until he is crowned with the crown of Torah.

Parshas Behar-Bechukosai,

from the beginning of the month of Sivan

And the connection of the content of Parshas Behar-Bechukosai² to the Giving of the Torah is emphasized

(1)

In the name of the Parsha: "Behar Sinai"¹⁰ - the mountain on which the Torah was given,

And "Bechukosai" - from the term 'engraving',

which alludes to the letters engraved on the Tablets²⁴

that include the entire Torah,

the Written Torah and the Oral Torah,

and even what a veteran student is destined to innovate²⁵.

(b)

And in the content of the portion,

both at its beginning and outset — "And the L-rd spoke to Moses on Mount Sinai, saying, '... and the land shall rest a sabbath to the L-rd',"

"What is the connection between Shemittah and Mount Sinai,

and were not all the commandments stated from Sinai,

But just as the Sabbatical year, its general principles, details, and fine points were all stated at Sinai,

so too all of them, their general principles and fine points, were stated at Sinai."*²

And they are in its conclusion and seal: "These are the commandments that the Lord commanded Moses to the children of Israel on Mount Sinai."

And one must understand the reason that in this Torah portion — which is read on the Shabbat from which the month of Sivan is blessed, [the month] in which [the verse] "they came to the Sinai desert" — the matter of "Sinai desert" is not mentioned

(as in the portion of Bamidbar, which is read at Minchah), but rather "on Mount Sinai."

And first we must explain the relationship and importance of the place in the world where the Torah was given

(on Mount Sinai, which is in the Sinai desert)

- At first glance,

since

that the effect of the Torah is in the entire world,

what relevance does

(so much)

the specific place in the world where the Torah was given²⁷ have — it must be said,

that by choosing a specific place in the world that is fitting for the giving of the Torah, the purpose and objective of the Torah's effect in the world is emphasized,

as follows.

And it will be understood by prefacing the explanation of the connection of the Torah to the world that is emphasized in the Mishnah in Tractate Avot that we study on this holy Shabbat - "With ten utterances the world was created"²:

It is stated in the Zohar²: "It is written: •'■ ten ten the shekel of the sanctuary."

.

Ten utterances for the act of Creation, as we learned: 'With ten utterances the world was created,'

Ten utterances for the giving of the Torah, these are the Ten Commandments"'²,

"Because the world was created only for the sake of the Torah,

And all the time that Israel engage in Torah, the world endures.

.

If²² not My covenant day and night, the statutes of heaven and earth I have not set"²²,

And concludes that through this "peace is found within it",

In the manner of our Rabbis, may their memory be blessed: "The entire Torah was given to make peace in the world"²⁵.

Sefer HaSichos - 5751

And the point in this - that through the "Ten Utterances" in the Giving of the Torah

(The Ten Commandments)

reveal the "Ten Utterances" in the Act of Creation,

namely,

that the world

(Maaseh Bereishit - the Work of Creation)

is not an independent existence that conceals

(and even conceals)

on G-dliness,

for all its existence is nothing but the "Ten Utterances" through which the world was created from absolute nothingness during the six days of creation,

and "He renews, in His goodness, each day, continually, the work of creation"⁷? for,

"If they were to be removed.

.

At present, G‑d forbid, the letters from the Ten Utterances.

.

The entire creation

would return

to absolute nothingness, exactly as before the six days of creation."

And more specifically - as a continuation of the Mishnah's words,

"With ten utterances the world was created,

And what does it come to teach?

Could it not have been created with a single utterance?

Rather, to exact punishment from the wicked who destroy the world that was created with ten utterances,

and to give good reward to the righteous who sustain the world that was created with ten utterances":

"And first, the well-known question": since "with a single utterance it could have been created,"

"Why should the punishment and reward be for a world created with ten utterances, when its 'value' is only a single utterance? 'If He wishes to multiply utterances, that matter is not incumbent upon the wicked nor upon the righteous'?"

"And the explanation of this can be said as follows,"

that in the creation of the

The concept of "third — to connect and unite the division and opposition of 'two',"

that this is the matter of peace

(see at length in Likkutei Sichos vol. 21 p. 110 and onward.

and more).

.

In the world there actually exist two modes - "with one utterance""⁴ and "with ten utterances":

"With one utterance" - the reality of yesh (existence) was created,

Something from nothing and absolute nothingness,

"the first matter"⁴ that is common to all created beings in the world.

And "with ten utterances" — was created

(revealed⁴⁷)

the form of all particular created beings that are distinct from one another by the division of the ten utterances,

also including "combinations and permutations of letters that rotate in the 231 gates, front and back, as stated in Sefer Yetzirah,"

through which all the multitude of particular creatures in the world were created⁴⁷.

And the distinction between them:

In creation, "with a single utterance"

(Creation of something from nothing and absolute nothingness)

- Since the creation of something from nothing is

(Not in a manner of approximation and envel-

Shabbos Parshas Behar-Bechukosai,

Mevorchim HaChodesh Sivan

opment,

except)

in a manner of distance and separation

(which is not revealed in the creations,

in their essence and in their level)

",

His ability, may He be blessed, is emphasized

("With a single utterance He can create"/ "that in His power and ability to create something from nothing and absolute nothingness"

("the power of the Essence"/ and not the existence of the creation,

that its definition

(after it was created)

nothing and null"

and its existence is only the revelation of His power and ability, may He be blessed, in creating something from nothing and absolute null;

And in creation "with ten utterances"

(all multiplicity of details of the creations and the divisions between them,

each and every creation with its unique temperament and characteristic)

emphasized

(mainly)

The existence of the world

("With ten utterances the world was created"/ that its creation is in a manner that gives content, virtue, and importance to every detail of the created beings that were created with ten utterances,

which correspond to the ten sefirot,

ten attributes

(levels)

generalities that include all the details that have virtue and importance.

And since the utterances of the act of Creation correspond to the utterances at the Giving of the Torah,

It is understood,

that the concepts of “ten utterances” and “one utterance” which exist in the world, also exist in the Torah:

In the giving of the Torah it is written, “God spoke once, two things I have heard,”

That is,

that in the Torah there are two²⁶ concepts: “one”

(“one utterance”)

— from His Yechidah

(“God spoke” — that just as He, blessed be He, is one, so is His wisdom, blessed be He,

(Torah)

it is one,

i.e.,

that all matters of the Torah are one thing—His wisdom, blessed be He,

"The Torah and the Holy One, blessed be He, are all one"; and "two"

(even to the division of the Ten Commandments,

"Ten Utterances")

- from the perspective of man and the world

("I heard")

,

that is,

that His wisdom, blessed be He, descends and becomes clothed in the affairs of man and the world, which are in a manner of multiplicity and division

(The Ten Commandments,

which include the 613 mitzvos,

corresponding to the 248 organs and 365 sinews of man,

"a small world""⁵,

And its parallel in the world in its simple sense)

,

in order to effect that the superiority and importance of the particular creatures in the world be utilized and be according to the Torah.

Therefore,

through the 'one saying' that is in the Torah, we reveal the 'one saying' that is in the world,

and through the 'ten utterances' that are in the Torah, we reveal the 'ten utterances' that are in the world:

Through the 'one saying' that is in the Torah,

which is emphasized from the study of Torah by the introduction of 'Bless Him in the Torah first'⁵¹,

that this is the matter of bittul to the "Giver of the Torah",

that is,

that it is evident in the Torah

(not in the aspect of the division of the particular laws that speak about worldly matters,

but the point of unity)

which is the wisdom of the Holy One, blessed be He

("One thing God spoke")

—they reveal in the world the "one utterance".

That is,

that is recognizable in the world

(not the division of particular creations according to their temperament and nature,

but)

the essential power that brings the world into being from nothingness;

And through the "Ten Utterances" in the Torah,

which are emphasized in the multiplicity of divisions of the laws of the Torah that are clothed in the affairs of the world,

and until "all your deeds be for the sake of Heaven"⁵² and "in all

Sefer HaSichos - H' and Nasi

Derachecha Daehu³⁰-⁵ - reveal in the world the "Ten Utterances",

That is,

that it is evident in the world that the content and the level and the importance within it is the content and the level and the importance of the "Ten Utterances" of the Holy One, blessed be He,

corresponding to the ten upper Sefirot,

the perfection of holiness,

as it is drawn down and revealed in the world.

And in a slightly different style: the effect of the "singular utterance" is the nullification of the world

(for in itself,

were it not for the creative power,

it is naught and nothing / an elevation from below to above

(from existence to nullification of existence)

; and the effect of the "Ten Utterances" is that the existence of the world will be permeated with the perfection of holiness,

an influence from above to below⁵⁴.

And there is in this that which is not in this:

The advantage of the revelation of the "Ten Utterances" which are clothed in worldly matters in a manner of division due to their temperament and nature—which penetrates the boundaries of the world,

But,

the revelation is only of the level of Divinity that has value and relation to the world,

And not the level of Divinity that is above the world;

And the advantage of the revelation of the "One Utterance" which is above the division of worldly matters—that

The level of Divinity that is above the world is revealed,

But,

This revelation does not penetrate the boundaries of the world

(Since the virtue and importance of the details of the creatures is not evident from their temperament and nature,

And on the contrary,

by themselves they are naught and nothingness)

.

And the true perfection is in the combination of both together - that also the level of G‑dliness that is above the world

(one utterance)

is drawn down and revealed and penetrates into the division of the details of the creatures

(ten utterances)

⁵⁵.

And through this the purpose of creation is fulfilled, that the Holy One, blessed be He, desired to have a dwelling place in the lower realms⁵: a dwelling place – wherein the One who dwells within it is revealed in all His Essence⁵⁷,

namely,

not only the level of Divinity that is relative to the world,

but also the level of Divinity that transcends the world,

and even to His Essence and Being,

the simple unity

(one statement)

; from Her dwelling it is)

In lower beings - that the revelation of His essence and Self, may He be blessed, is drawn and penetrates into the reality of lower beings as they are in division and multiplicity due to their temperament and nature

(Ten Utterances)

"⁵.

And this matter

(the effect of the Torah in the world through the One Utterance and the Ten Utterances)

is emphasized also in the preparation for the Giving of the Torah through the Counting of the Omer from Passover until Shavuot:

Shabbos Parshas Behar-Bechukosai,

Blessing of the month of Sivan

and 54

The Giving of the Torah came after the introduction of the Exodus from Egypt,

that "the King of kings, the Holy One, blessed be He, revealed Himself to them in His glory and redeemed them"³⁷,

so that "when you bring the people out of Egypt, you shall serve God on this mountain."

And since the purpose of the Giving of the Torah is the union of higher and lower realms,

"The higher descended to the lower and the lower ascended to the higher"¹*

And it is a true connection

(Not in a manner that the superior descends from his superiority,

for then he is not truly superior,

and the inferior ascends from his inferiority,

for then he is not truly inferior,

but rather)

That the superior, as he is in his superiority, connects with the inferior, as he is in his inferiority — this is brought about through the preparation of the counting of the Omer:

The concept of "And you shall count for yourselves from the morrow of the Sabbath, seven weeks… you shall count fifty days".

׳ 'In the service of man' - that 'on the morrow of the Sabbath'"

(morrow of the festival⁴*)

The service begins with the drawing down of the revelation of the Essence

("In His honor and in His Essence")

that is above them the divisions Dalet)

world⁵*

(one discourse)

,

will shine

("And you shall count" from the language of counting and brightness,

light and revelation)

in the details of the division of the attributes

(seven weeks,

seven times seven)

that are in man

and in the world

Ten Utterances

,

until it is revealed

("sappiru" also from the language of revelation)

and the revelation of the fiftieth day will penetrate them,

the gate of Nun, which is above the forty-nine gates that belong to the world,

and in the gate of Nun itself — not only the lower level that has value and connection to the forty-nine gates

(therefore it is included with them,

"Fifty days"/ but also the highest level that is completely above the forty-nine gates**

(One discourse)

,

which is drawn down and revealed on the fiftieth day⁷*.

And one may add,

that in the determination of this year,

that the beginning of the counting is on Motza'ei Shabbat

(from the morrow of the Shabbat, also literally)

And its conclusion on the day of Shabbat,

Weeks that begin on Sunday and end on the Shabbat of the week,

complete as the days of Creation

(complete of the complete* - emphasized more that the revelation of "in His honor and Himself" penetrates the boundaries of the world,

complete Shabbats as the days of Creation.

And with extra emphasis in the sicha of Rosh Chodesh Sivan

("In the third month, etc., on this day they came to the desert of Sinai")

- "In the seventh week, on the third day thereof, the entire week entered"⁴²*

(The completeness of the preparation for Matan Torah through Sefiras HaOmer)

:

Sefer HaSichos - 5751

The third day of the seventh week is after the completion of forty-four days of Sefiras HaOmer,

in which is included the main work of Sefiras HaOmer in clarifying and purifying the middos - because "forty-four days are in the aspect of nursing."

.

For example, that milk grows the limbs of the infant.

.

The growth of the midos of the Beinoni and their elevation.

.

Through the extension of mochin of yenikah.

.

In the 49 days of Sefirah, for example, "blood curdles and becomes milk"

(And this is the preparation for tasting the taste of grain,

which is the giving of the Torah

(which is likened to bread)

on the holiday of Shavuos)

⁷⁸.

And since the main work of clarifying and refining the details of the midos has been completed,

through the revelation of a light that is commensurate with the division of the details of the midos

(ten utterances)

- they become prepared and ready to receive the revelation of the light of the fiftieth day, which is above the division of the forty-nine days

(one utterance)

,

through the introduction of the nullification that is at Rosh Chodesh

(the diminution of the moon until it becomes in the aspect of a point)

,

and then there can be the completeness of the revelation

("on this day"⁷)

of the fiftieth day⁷⁷.

[And similar to this also on Lag BaOmer,

Hod of Hod - that this sefirah is the "end and completion of the sefiros, primarily in the middos that are called gufah,

because from the aspect of Hod of Hod and below, the aspect of gufah concludes,

the essence of the middos,

and begins from the aspect of influence external to gufah"

Therefore, the revelation of the Upper Light that is above the division of the particular middos shines,

through the preceding nullification of the aspect of hoda'ah,

which is the matter of Hod of Hod,

and the revelation of the inner dimension of the Torah is made⁴⁶]

.

And one should add in the connection of Rosh Chodesh Iyar to

Sadan, see Likkutei Torah Bamidbar 17,

d

(in connection with the 40 days from the seventh day of Passover until Shavuot)

.

Giving of the Torah also from the aspect of Sefiras HaOmer of Rosh Chodesh itself⁷⁴,

day 45 of the Sefirah,

that the number 45⁴⁸ is the gematria of "Adam",

the letters aleph _dam6d _ according to the known that the Torah is compared to "blood" that sustains life to all limbs equally⁷⁷,

and is also called "Adam",

"This is the Torah, Adam"⁷⁸

(blood with the addition of aleph)

- that is, to say,

that "blood",

that spreads and extends in all limbs of the body,

alludes to the "ten utterances" of the Torah

(the division into details of the laws of the Torah)

⁷⁸,

and "Adam",

Aleph, dam,

alludes to drawing down the "one utterance" of the Torah that is above the division into details of the laws of the Torah,

"Once G-d spoke,"

that this matter is accomplished through the prerequisite of self-nullification in the service of prayer⁸.

And one could say,

that this matter is also hinted at in the Torah portions read on the Shabbat from which the Rosh Chodesh of Sivan is blessed — Parshat Behar-Bechukotai:

Shabbos Parshas Behar-Bechukotai,

Mibeis HaChayim Saman

,

,

Behar — greatness and height,

And it is called in the aspect of 'growing' that is in the 'inanimate'²" - indicates service in a manner of division into details.

(Ten utterances/ in which the movement of growth and increase from level to level is emphasized,

"They go from strength to strength"¹".

And 'BeChukosai' - from the term engraving,

like the letters on the tablets that are in a manner of engraving from it and within it - indicates the essential point that is above division into details

(One maamar)

,

that one attains this through nullification that is above understanding and comprehension,

"A statute I have enacted, a decree I have decreed"

And "You have no permission to question it."

And their joining together

(which is called Behar-Bechukotai on the first Shabbat,

for seven aliyot,

and one of them

(the fourth)

connects the two by the blessing before the reading in Parshat Behar and after the reading in Parshat Bechukotai)

Through a level above both of them - it indicates that even when divided into particulars

(Behar)

the essential point that is above division is drawn and penetrates

(Bechukosai)

.

And one may add,

that the connection of two extremes is also alluded to in each portion by itself: "Behar Sinai" - "Sinai" has the gematria of "sulam" (ladder),

which connects above and below in the two manners of walking that are discussed in Parshat Bechukosai: "and I will walk"⁷ in the plural,

2

Ways,

a descent from above to below

(Torah,

which was given at Sinai)

,

and an ascent from below to above

(prayer,

"ladder of prayer""")

,

as emphasized in the ascent of Moshe Rabbeinu to Mount Sinai, both for the purpose of receiving the Torah,

and for the purpose of prayer for Bnei Yisrael" - that is the general distinction between drawing down below

(Torah,

whose study is in a manner of understanding and comprehension,

the reality of man")

to elevation upward

(Tefillah,

"Know before Whom you stand",

bittul ha-metzius)

It is in the manner and example of the distinction between ten utterances and one utterance,

that through ten utterances the drawing down is effected below,

and through one utterance is effected

(the bittul and)

ascent above

(as above, p. 66)

.

And similarly

(and moreover)

In Parshat Bamidbar - that its beginning is read at Mincha of Shabbat Mevarchim the month of Sivan,

and the whole of it

(from its beginning to its end)

On the Shabbos before Atzeres:

"Midbar" is from the term speech,

which alludes to the speech of Torah,

and also to the speech of prayer - the two movements of drawing down below and elevating above,

which are in the manner and similar to ten utterances and one utterance.

And furthermore and mainly:

"Midbar",

from the term speech with the addition of a mem,

Indicates the speaking man"

(source of speech)

,

And our matter in Torah - emphasizing the virtue and importance

Sefer HaSichos - 5751

(actuality)

the man in the speech of Torah,

to such an extent,

that "anyone who reads and reviews, the Holy One, blessed be He, reads and reviews correspondingly,"

that is,

that the main thing is the speech of man,

and the Holy One, blessed be He, reads and reviews correspondingly

(after him)

- the level of Torah that is relative to man

(Ten Utterances)

; and "speaks" from the word "desert"

(a mem with a chirik)

,

that the speech is of itself,

i.e.,

that there is in this no aspect of independent speech

(like a speaker,

a mem with a sh'va? only an aspect that has already been spoken,

that is, the speech is in a state of nullification within the word of G-d that speaks in it"⁴"

Like the speech of prayer that begins "Adonai, open my lips, and my mouth will declare Your praise"⁵⁷

("a long prayer"^י)

,

And similarly in Torah,

that the study is with utmost self-nullification,

in the manner of "my tongue blundered Your word",

like one who answers after the reader'' - the level of Torah that is above man

(one ma'amar)

.

And their connection together through a level above both of them - the aspect of speaking from my superiorities,

"A land [etc.] no man dwells there,"""'

completely above the aspect of man,'"'

for from this aspect the connection of both is made

(that the one maamar will be drawn and penetrate into ten maamarim)

,

that also the level of Torah that is above man,

In the aspect of: 'My tongue shall speak of Your word,'

is drawn down and penetrates the reality of man

through Torah study in a manner of understanding and comprehension,

to the extent of innovation and addition in Torah,

for in this is more emphasized the concept of "All who read and recite, the Holy One, blessed is He, reads and recites opposite him,"

that a person innovates in Torah,

and the Holy One, blessed is He, repeats and says the innovation that was innovated by the person.

And it can be said,

Since the order of the service

(also in preparation for Matan Torah in the portions that are read before Matan Torah)

is from the light to the heavy,

therefore,

in Parshas Behar-Bechukosai, which is read on the Shabbat before Rosh Chodesh Sivan

(before Birkas HaChodesh)

,

it is primarily emphasized that there are two extremes

(In Parshat Behar - existence and division into details,

And in Parshat ⁵⁸ Bechukotai - nullification and a point above division into details)

²",

And moreover,

that the beginning and end of Parshat Behar-Bechukotai is in the matter of "Mount Sinai"

(and not "Sinai Desert"'■")

,

Mount specifically,

that emphasizes the concept of existence and particular division; and in Parshat Bamidbar, which is read on the Shabbat before the Giving of the Torah⁴, the main emphasis is on the connection of the two extremes through a level above both of them,

"Bamidbar" (wilderness) "that no man dwells there",

as above.

Based on this, we can also explain the reason for the giving of the Torah in the wilderness

(a place of ownerlessness)

specifically — as emphasized in Rosh Chodesh Sivan, 'they came to the Sinai desert',

and in the reading of the Shabbat before Shavuot in Parshat Bamidbar:

It was explained above

(S.B.)

That "desert" is "ownerless property",

That is,

a place that has no ownership,

unlike "public domain",

a domain that is owned by the public.

And in explaining their concept in Torah - it can be said:

Parshas Behar-Bechukosai,

Erev Rosh Chodesh Sivan

“Reshus HaRabim” - alludes to the level of Torah that has value and connection to the many,

sixty myriads of Israel

(like a public domain through which pass sixty myriads⁵"¹)

corresponding to the sixty myriad letters of the Torah*",

and therefore it is from the outset in the domain and ownership of the many,

in a manner of inheritance

("Morasha Kehilat Yaakov")

- The level of Torah that pertains to the world,

Ten Utterances;

And "Midbar,"

"Hefker place" - alludes to the level of Torah that is entirely above connection to the world,

"Oraisa and Kudsha Brich Hu are entirely one,"

One utterance,

Which in itself is not subject to ownership by the many,

But the Holy One, blessed be He, makes it ownerless

(as it were), and thereby gives permission

(and the right of acquisition)

that 'whoever wishes to receive, let him come and receive'⁷.

Therefore, the Torah was given in the desert,

in an ownerless place—to hint that the true perfection of receiving the Torah,

is,

when one receives also the level of Torah that is completely above relation to the world,

So that they will be able to receive it, the Holy One, blessed be He, must give it specifically in a place of ownerlessness.

And it may be said,

that the ultimate perfection of the giving of the Torah in a place of ownerlessness will be in the Future to Come,

as it is written, "For a Torah" —

"new from Me shall go forth": "from Me" — the Torah of the Holy One, blessed be He, itself, which is completely beyond connection to the world,

and therefore its giving to the world is through that "

(from Me)

shall go forth".

that emerges

(so to speak)

from the domain of HaShem,

that He abandons it so that "whoever wishes to receive may come and receive".

And based on this, we can also explain the continuation of the verse: "In the third month, etc., on this day they came to the Sinai desert

(and therefore)

and Israel encamped there",

"encamped" in singular form,

"like one person with one heart"",

"Since the Jewish people hated discord and loved peace and became one camp, behold it is time that I give them My Torah" - because,

In order to receive the level of Torah that is above connection to the world and to man, which is given in a place of ownerlessness,

a person must go out of his reality,

by this that "he makes himself like a desert ownerless"",

the ultimate self-nullification,

and this self-nullification is expressed

(first and foremost)

In negation of dispute and love of peace

(for the cause of dispute is selfhood itself)

,

And through this, one becomes fit and qualified to receive the level of Torah that is above connection to the world, given in an ownerless place²".

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And although the understanding of the giving of the Torah in the desert is through nullification,

negation of reality,

this is in a manner that "whoever wishes to receive, let him come and receive."

"yekabel" specifically,

the acceptance of man

(unlike the usual expression 'dead! Torah',

"was given in the desert")

- in this it is emphasized that also the level of Torah that is above his reality penetrates and becomes his reality⁶⁵-¹¹,

through study with understanding and comprehension,

and even to the innovation in Torah,

the force of reality of holiness⁴".

And it may be said,

that the two extremes of utter self-nullification and intensity of reality are emphasized also in the reading of Parshat Bamidbar on the Shabbat before Shavuot

(and its beginning on this Shabbat's Mincha)

:

The name of the portion,

"Bamidbar"

(named after its beginning: "And G-d spoke etc. in the Sinai desert")

- Indicates the purpose of nullification,

"Like this desert that everyone tramples upon"; and the content of the portion regarding the counting of the children of Israel

(for this reason the entire book is called "Chumash HaPekudim"⁵)

- Indicates the strength of existence

("A matter that is counted cannot be nullified"⁶)

And the greatness of importance

("Out of His love for them, He counts them every

moment"⁷)

of all of Israel and of each and every individual of Israel.

And we must add,

that the two aforementioned extremes are emphasized also in the two reasons for reading Parshat Bamidbar on the Shabbat before Atzeret - to allude to the giving of the Torah in the desert,

and to separate between the curses in Parshat Bechukotai and Atzeret:

In the allusion to the giving of the Torah in the desert,

a place of ownerlessness,

the concept of self-nullification is emphasized

(One maamar)

,

"who makes himself like an ownerless desert"

as above.

And in the interruption between the curses in the portion of Bechukotai and the festival of Shavuot,

the concept of existence is emphasized

(Ten Sayings)

- because,

the need for this interruption

(Simply)

It is because the Torah is the source of all blessings,

as emphasized at the beginning of the Torah with the letter beis / the initials of bracha,"

starting from the most essential blessing emphasized in the form of the letter beis,

that "it is closed on all sides and open on one side"

which hints at the world created by the Holy One, blessed be He, in a manner that it is surrounded from three directions except the northern direction"¹²,

so that man

(through his service)

will complete and also encircle the north wind - thereby emphasizing the virtue of man

(the strength of reality)

,

that specifically through him the world becomes surrounded by all four directions

(without leaving room for a breach)

,

like the image of a closed mem of "the dominion will increase"

(mem

Shabbos Parshas Behar-Bechukosai,

Motzei B'Chag Sivan

Closed [letter] in the middle of the word/ which hints at¹ the redemption²⁴,

which is accomplished through the work of man in drawing down and revealing the Alef

(the Master of the World)

in the middle of the great [letter]" -,

redemption"²⁵.

*

And one must connect the aforementioned with a practical directive in that 'time causes':

"To assemble congregations every Shabbos to gather in synagogues and study halls to study Torah in them for the public"²

(including also in the manner of 'the nation-

spirits and became a closed mem,

And it is a closed mem in the verse 'to increase the dominion'.

two⁷⁶ many students" •²')

,

which,

if the matters are stated regarding any praise,

On the Shabbos from which is blessed "the time of the giving of our Torah", all the more so.

To arouse and urge in every place that at the reading of the Ten Commandments in "the time of the giving of our Torah" there should be in the synagogues all the children of Israel

(even the smallest ones,

and to infants that are in the cradle)

that they are the 'guarantors' for receiving the Torah,

"our children guarantee us".

And all this — emphasizing the two extremes of self-nullification and existence

(one discourse and ten discourses)

mentioned above:

On one hand — the concept of self-nullification emphasized in uniting with masses of Israel,

"to gather congregations",

and especially through the unity of all Jews,

the men, women, and children,

at the time of the reading of the Megillah,

that is,

that the unity is not only with the men who are at his level and grade in Torah study

("to assemble congregations.

.

to study Torah in them for the public") but also with the small and the smallest,

that they all come together to the synagogue — the purpose of nullification.

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On the other hand - together with the nullification that comes from union with all of Israel,

The emphasis is also on the strength of the reality of each and every Jew individually

(as in the matter of the censuses)

,

that each and every one of them receives the Torah,

and learns it and comprehends it with his own understanding and perception

(and even innovates in Torah⁷⁸׳)

,

Each one according to his measure.

And may it be His will — and this is the main point — that the decision to increase in the unity of Israel as a preparation for receiving the Torah

("Hate dissension and love peace")

will hasten and speed and cause immediately the nullification of the exile

(for its cause is the opposite of love of Israel■'■׳,

and when the cause is nullified, the effect is automatically nullified)

,

And immediately and at once this is the true and complete redemption through our righteous Mashiach,

that then will be the perfection of the matter of the Giving of the Torah,

"A new Torah from Me shall go forth."

And simply - that even before the "time of the giving of our Torah,"

and before Rosh Chodesh Sivan,

as we stand on Shabbat Mevarchim the month of Sivan,

Shabbat Parshat Behar-Bechukotai,

We merit the fulfillment of the prophecy and the narrative at the beginning of Parshat Behar: "When you come to the land, etc.",

And at the beginning of Parshat Bechukotai: "And the land shall give its produce and the tree of the field shall give its fruit"⁴'■׳,

"In the future⁵■'■׳ the land of Israel will bring forth

Today they removed the gatekeeper and gave permission for the students to enter.

.

That day many benches were added"

(four hundred or seven? hundred)

.

And even after they showed him in a dream white pots full of ashes

(That is, even these are not worthy - Rashi)

,

he concludes,

and this is it,

that was to appease his mind that they showed him

(Because his mind was troubled, that of Rabban Gamliel etc.)

.

And it is to be said in the explanation of the matters

(The conclusion: "it is not,"

And nevertheless, "they held him in a dream,"

(that certainly they did not show him a false thing, G-d forbid)

- that even when from their own side they are not worthy,

nevertheless,

by this that they bring them into the study hall they become worthy, etc.

Glossaries and woolen garments"*'■׳,

And “barren trees will eventually bear fruit.”³

And following this, we come to Sefer HaPekudim—the counting of all Bnei Yisrael and each individual Jew,

in line with the verse “And you will be gathered one by one, O children of Israel,”

and all together they become one entity of “a great congregation,”

up to the tenth count,

together with the tenth song and the tenth cow

(“the tenth shall be holy”⁴)

.

through “the Moshiach King will speedily be revealed, amen, may it be His will”⁴ — that immediately and directly we see that Moshiach is already among us,

and each one points with his finger and says “Behold, this is

(the Moshiach King and he already)

has come”⁴².

And following this, we come to “the time of the giving of our Torah” in ultimate perfection — in our holy land,

in Jerusalem, the holy city,

on the holy mountain,

in the Holy Temple and in the Holy of Holies.

(where the Ark is located with the Tablets■⁴,

which are in the aspect of "Bechukosai",

letters of engraving)

- "A new Torah from Me shall go forth",

the Torah of Moshiach that he will teach all the people⁴⁴,

and even to the study from the Holy One, blessed be He, in

Shabbos Parshas Behar-Bechukosai,

Mevarchim HaChodesh Sivan

His honor and himself

("From Me" literally / as it is written: "They shall no longer teach each man his friend etc., for they shall all know Me,"

And "shall no longer" hide your teacher, and they were

Your eyes shall see your teacher,"

Immediately and instantly, literally.

145)

Jeremiah 31,

146)

Yeshayah 30,

Matan Torah-

(Tanya ch. 36)

.

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