English translation — משיחות ש״פ במדבר, ערב תג השבועות ויום ב׳ דחג השבועות ה׳תנש״א

It has been said many times,

that in addition to the general content of a festival, which is consistent in all years,

there are also special lessons from the unique determination of the festival in that particular year,

which underline and make clearer—and give added strength in carrying out—the general lesson of the festival in all years.

This year is characterized by the fact that Chag HaShavuos comes immediately after Shabbos; that is,

that the service of Shavuos is done with and under the influence of the holy Shabbos,

and especially since there is no interruption of days and weekday activities between them.

Thus, one has a sequence of three consecutive holy days.

And this Shabbos is also - Shabbos Parshas Bamidbar?

Such a fixed calendar is also distinguished by the fact that the first day of Shavuos is on Sunday of the week,

which is analogous to Sunday of Maaseh Bereishis

!)

See at length the general letters from the beginning of this year

(below, p. 859 and onward)

.

And the sicha of Shabbos Parshas Haazinu

(See above, Part 1, p. 3 and onward)

- Explanation of the elevation of the fixedness of this year,

that the days of Rosh HaShanah,

and the first and last days

(in the Diaspora)

of Sukkot,

their content entered into the Shabbat day,

etc. on Yud-Tes Kislev,

And during the days of Purim,

And more.

And as discussed, like water during the year, the elevation and emphasis of the humble of three

(Presumption)

In this year - see letter of 11 Nissan, sh.

7,

(below, see 893 onward)

.

And more.

Sixth,

As understood from the song of this day; and from this one immediately enters into the second day of the week⁴,

And then - the aftermath of the holiday - on the third day of the week.

All things,

And in particular connected with the Torah's determination of holidays and of portions in the Torah,

Are with Divine providence■׳ and with utmost precision.

Thus it is understood from this,

Thus the fixed time of Shavuot gives a special indication which further emphasizes and gives more strength to carry out even the general meaning of the festival.

The connection of Shavuot,

the time of the giving of our Torah,

with Shabbat - is emphasized in the statement of our Sages⁷: "Everyone agrees that the Torah was given to Israel on Shabbat."

Since these things are with utmost precision

(as above)

,

And it is understood that it is connected with the general concept of Matan Torah,

it is understood that the statement "On Shabbat the Torah was given"

(and so it is "for all opinions")

is because

(the giving of G‑d)

Torah and Shabbat have an internal connection between them.

Shabbat Parshat Bamidbar,

Erev Chag HaShavuot, Motza'ei 3 d'Tag HaShma'ot

And we can say one of the explanations in this: Shabbos is its essence - rest.

As our Sages said: "What was the world lacking? Rest,

Shabbos came, rest came."

And in the language of the Grace After Meals of Shabbos

(taken from the language of the Mishnah³)

"

("The Merciful One, may He grant us a day that is entirely Shabbos and rest for eternal life."")

And with extra emphasis - in the language of the Minchah prayer of Shabbos²: "A day of rest."

.

Peaceful rest.

.

Complete rest that you desire"

(and in several places additional expressions of rest)

.

The concept of rest in the world was fully revealed through the giving of the Torah - as Chazal say on the verse⁴ 'And it was evening and it was morning, the sixth day,'

"The extra letter 'hey', why is it [needed]?

It teaches that the Holy One, blessed be He, stipulated with the work of creation and said to them: If Israel accepts the Torah, you will endure; but if not, I will return you to chaos and emptiness."⁵,

As it is stated•' "The earth feared and was still",

"At first fear and afterwards

(comes from the Torah)

quiet"⁷.

And therefore all maintain that "On Shabbat

the Torah was given",

Because through the giving and receiving of the Torah, rest and 'quiet' of the world were brought about,

The completeness of the matter of "When Shabbos comes, rest comes"

(which was "missing" in the six days of Creation,

before Shabbos came)

⁸".

The explanation of why rest is revealed specifically through Shabbos and Torah

(the Giving of the Torah and the Receiving of the Torah)

:

The world in and of itself was created in a manner of change and motion.

(opposite of rest,

"lacking rest")

"',

And foremost - the changes of the general concept of time

(first day,

second day, etc.)

,

whose definition and category is - change and transformation of past, present and future

(and in general - earlier and later)

,

and all created beings in the world

(whose category is time and place"²)

are subject to the changes of time,

so that they become constantly ch

a!)

And what our Sages said: “Praise came, rest came” on the seventh day of the act of Creation

(many years before the Giving of the Torah)

- It can be said: a)

The rest of Shabbat in the world that was made at the Giving of the Torah

(after the commandment to Israel regarding the observance of the Shabbat rest)

It is in a more elevated manner than the rest of Shabbat before the Giving of the Torah

(which comes from above)

•,

Regarding the elevation of all the commandments after the Giving of the Torah relative to their observance before the Giving of the Torah.

And the main point: the effect of the Shabbat rest in the world is contingent upon the condition

(which the Holy One, blessed be He, made with the world at the beginning of its creation)

that the Jewish people would receive the Torah

(including the commandment of Shabbat)

,

and the fulfillment of the condition effected rest in the world retroactively

(at the beginning of His creation)

.

Sefer HaSichos - 5751

Tanach²; and in addition there are the particular changes of every creature in the world.

And to add,

that also the division of place - the distinctions of levels of above and below and the sides,

and the changes from place to place - is connected with the opposite of rest

(and on the contrary - change)

,

Because each place has its unique matters and conduct, etc.,

And going from one place to another consists of a displacement²² and change from its previous place and state.²

the day of Shabbat brought rest into the world

("Shabbat came, rest came")

",

Because the creation was completed in the six days of Genesis,

"And the heavens and the earth were finished, and all their host,

And G‑d finished His work which He had done"²⁴,

And it was heard throughout the entire world and in all details of the world - in all changes and distinctions of levels of time and place - that everything was created from the one G‑d²⁵,

The intention

One from the Above in all details of creation,

What is higher than the changes of time and place"²,

And therefore,

It brings rest into all of creation,

Being connected with "rest"^in time - as known²⁷ that Shabbos is an ascent above the aspect of time,

Therefore one then begins counting again: the first day! of the week, etc.,

And also in place - as it is written² "Sit each man under his vine, let no man go out from his place on the seventh day"²,

Rest and permanence in place."

Parshat Bamidbar,

Eve of Shavuot and the second day of Shavuot

And the completeness in this matter was revealed at the Giving of the Torah - when the Jews received the Torah from the Supreme One,

Because this is the purpose for which the world was created

(For the sake of the Torah and for the sake of Israel, Hashem)

,

And at the time when it is carried out openly, the purpose of all of creation — which is one and unique purpose — in a manner that it is heard throughout the entire world,

in all details of the world

(time and place)

² —it brings rest to the entire world,

through the fulfillment of the condition "that the Holy One, blessed be He, made with the work of creation:

.

If Israel accepts the Torah, you will endure."

And the explanation in this - as it is in the simple understanding of the matter,

In human nature: when a person does not feel the purpose and objective of his life

(that "I was created to serve my Master"²⁰), he cannot stand with a true rest and settlement,

Because the changes of time and place and all the many details and minute details of his life cause a constant unrest,

Which "splits" him apart: only when he hears the goal - the purpose and objective - that lies within all these details,

It then brings him a rest,

Which is higher than the motion and change of the details of life,

And consequently - to the perfection of man,

As we simply see, a person is more complete when he has rest,

rest of the soul and rest of the body.

And moreover: this brings rest not only to the person himself,

but also to

all the things he does in the world,

that they are done more completely and with more success when they are done with rest,

until this brings rest to the entire world.

And likewise it is understood,

lehavdil,

Concerning the Giving of the Torah: At the time when Jews received the Torah, the purpose of all creation was revealed - for the sake of the Torah and for the sake of Israel,

that Jews should receive Torah and mitzvos and fulfill them,

and also influence the nations of the world that they should fulfill their Seven Noachide Laws⁴■,

and through this make the entire world a dwelling place for Him, blessed be He, in the lower realms".

Therefore, this brought rest

("shiktah")

in the entire world.

Until then, from this rest is drawn also into the details and changes of time and place - in the manner that this is regarding the rest of Shabbat,

that 'from it are blessed all the days'⁶,

the six days of creation,

when one is engaged in the work of the world

(the order of motion and change)

- so even when one is busy with a particular detail,

one stands in rest,

and one does every detail from a state of rest,

Accordingly, it is completely removed.

And more specifically - in the service of G‑d:

Although in the service of a Jew there are many particular levels and modes - the perfection of the service

(from rest)

Sefer HaSichos - 5751

Specifically, when in all the details of a Jew's service there is heard the one and only point: "I

(not "■)

I was created

(but"-)

to serve my Maker.

And so it is in the fulfillment of the commandments: in addition to the specific intention in each commandment

(from the 613 commandments)

,

must be

(only earlier)

The general intention",

As the wording of the blessing over all mitzvos - "Who sanctified us with His commandments and commanded us"

(And only afterwards does one recite the specific mitzvah / the intention in all mitzvos that one fulfills the will of the Holy One, blessed be He."

And in the language of the Mishnah²³׳■ and brought to halachah at the beginning of the Shulchan Aruch"⁴ - "To do the will of your Father in heaven"

(After he enumerates the four modes of service: "Be bold as a leopard, light as an eagle, swift as a deer, and mighty as a lion")

,

And precisely the wording "will of your father" and not "commandments of your father":

"Mitzvos" means

(Air)

The division of the commandments into details - specifically 613 commandments,

"You shall not add etc. nor diminish"

And each mitzvah is separated from all other mitzvos in the manner of its fulfillment etc.,

Until "One does not perform mitzvos in bundles"

"For we require that his heart be free for one mitzvah"■.

Whereas "will" is above division

(and differences in levels)

- Will is a single and unique [entity],

Both regarding the details of the matter

That which he wants is the will in every detail equally,

And both regarding the generalities of the matters,

Is "the will does not change according to the nature of the matters in which the will is found,"

"it is said that in this matter the will is in such a manner and in that matter the will is in such a manner"".

And therefore the phrase "to do the will of your Father in Heaven" is used - because the completeness of the service

(out of rest)

Consists in that in the fulfillment of all the mitzvos, the single and singular point should be heard — that through this one fulfills the will of the Holy One, blessed be He.

And from this it is then drawn down also into the particulars of the mitzvos,

as each mitzvah stands "in its place"

(as a particular mitzvah)

—as is known, that each mitzvah includes

(and has in it a likeness)

of all other mitzvos,

therefore "one who is engaged in a mitzvah is exempt from the mitzvah."

Because it includes in itself other commandments,

Consequently, through the fulfillment of this commandment it is that "as if one also fulfills that"

(the second commandment)

⁴⁷.

The above-mentioned concept is seen emphasized in the commandment of loving G‑d

[which includes all positive commandments⁴,

and also the commandment of fear of G‑d which includes all negative commandments]

- "And you shall love the L-rd your G-d with all your heart"⁴:

Shabbos Parshas Bamidbar,

Erev Chag HaShavuos and the second day of Chag HaShavuos

Love that is in the heart is specifically connected with movement and change - in a manner of ratzo v'shov.

Nevertheless, it is said that the service must be in a manner of "If your heart is running, return to the One"⁵.

And at first glance, it is not understood why the word "laEchad" (to the One) is added,

At first glance, it would have been sufficient to say "If your heart is running

(must be)

Return,

as it is written⁵ "and the living creatures run and return".

And on the contrary: the service of the heart is connected specifically with a movement of ratzo v'shov,

so that the vitality of man through the influence of blood from the heart depends on there being a constant heartbeat,

a perpetual motion of ratzo v'shov,

And similarly, it is understood regarding intellectual service

(love)

,

So one must be in a manner of ratzo v'shov,

The ratzo brings to a shov

(in vessels)

,

And then the shov brings to a higher ratzo,

And then to a higher shov.

.

The aforementioned statement "Shuv l'Echad" emphasizes that the return must be to one single thing - not a multiplicity,

and even not two movements of ratzo v'shuv?!

And we can say the explanation of this: The completeness of avodah is specifically through menuchah,

so much so that even in a place of change and movement

(ratzo v'shuv,) there should be the aspect of menuchah.

And that is accomplished specifically by that which the ratzon Hashem - the one ratzon - is heard,

(the single intention and purpose)

- in all the details of the avodos.

And therefore they say, "And if your heart runs, return to the One": the purpose of this return must be not

(only)

to reach an even higher ratzo,

but

"to the One" - to fulfill the will of the Holy One, blessed be He.

that he listens to it and does not perceive in it the change of motion of his heart.

(ratzo or shov/ only fulfillment of the will of Hashem which is "Echad"

(In this there is no difference whether this is ratzo or shov)

.

And further

(as the well-known expression⁵²)

: - even if we were commanded to chop wood.

And through this, the "l'Echad" is then drawn air into the details of divine service and the details of the movements of the heart,

ratzo and shov.

And this is accomplished through the nullification of man to the Most High,

That he feels as if his entire existence is only a servant of G-d, "to serve his Maker."

And specifically through his self-nullification as a servant of G-d — he becomes "a servant of a king is a king"⁵⁵,

He becomes

(one thing with)

the essence of the king

(so to speak)

.

And along the lines of the well-known explanation in Chassidus*⁵ on "A prayer of a pauper when he wraps himself and pours out his supplication before the L‑rd"⁵⁵,

So "a prayer of a pauper" consists of "he pours out his supplication before the L‑rd",

Because through that which he stands in a state of utter self‑nullification,

His prayer is specifically to speak with the Supreme One Himself.

For example, the difference between a rich man and a poor man in the simple sense: A rich man — because of his grasp of wealth — can sometimes request the revelations of the king,

silver and gold and the like,

as the king is found in his palace,

Dressed in garments and surrounded by the ministers of the king,

Servants of the king, army of the king, etc.,

Sefer HaSichos - 5751

Instead of speaking with the king himself, as he finds himself alone in his room,

But a poor person - because he has no comprehension at all in the revelations of the king,

He asks to speak with the king and consequently alone in his room.

And similarly in the service of G-d: the prayer of a rich person - because of his comprehension of His greatness, may He be blessed,

the greatness of the order of the chain of descent,

the ministering angels

(seraphim, chayot, and ofanim)

,

even in the ten sefirot etc. - consists in that he should request the great revelations from above,

like the king is found clothed in garments and surrounded by the king's servants,

the supernal angels,

who are a great and mighty multitude,

"Alfei alfei yishammesuney ve'ribo revavan kadmonii yekumun"*⁵,

Until "to His legions there is no number."

Or he

(the wealthy man)

Should ask even for lofty revelations in the service of G‑d - love and awe

(spiritual silver and gold)

and so forth,

Until the revelations of the highest levels and sefirot in the order of the chain of descent,

Which, regardless of their greatness - is connected with differences in levels,

not "return to one",

the Supreme One alone

(Hashem is One)

,

and consequently, He also does not have complete rest because by Him the distinctions of levels above cease

(as above)

;

But not so the prayer of a poor person - one who stands in absolute self-nullification

(like a poor person)

- is specifically because of his nullification

(and the lack of comprehension in the revelations above)

,

His prayer consists of "before G‑d he pours out his speech",

to speak with the King Himself,

His Essence,

like "I pray to know this child"⁵,

What a child knows

not from sefiros and revelations, etc.,

only about "Aloka Matzui"⁵,

His Essence,

not relevant

(above)

from all revelations and descriptions.

And specifically through the ultimate nullification of a servant - through which becomes "eved melech melech"

(as above)

- He then also receives all revelations and wealth from the upper-first,

from His full, open, holy, and broad hand"*

[As it was with Moshe Rabbeinu,

that through his utter self-nullification,

"And we are what?"*

so with him there was also wealth²*,

"A prayer of Moses"'-*,

Prayer of a rich man⁴*]

.

So that also in the distinctions of levels of the order of the chain of descent, His unity is heard,

And also in the place of change and motion, He has perfect rest.

And one can say that this is also hinted in the word "Melech"

("Eved Melech Melech")

,

initial letters Moach, Lev, Kaved⁵*:

The difference between the brain and the heart is,

That the brain does not move itself.

And on the contrary: the perfection of the brain is specifically through rest and settling.

On the other hand, the heart is always moving

(ratzo vashov of the heartbeat)

,

And specifically through this comes the vitality of the heart and the flow of blood to the body,

And likewise the emotions in the heart.

(Love etc.)

- then they

Parshas Bamidbar,

Erev Chag HaShavuos and the second day of Chag HaShavuos

They stand in a motion and longing,

in the aspect of ratzo vashov

(as above)

.

through the service of the servant

(self-nullification)

- becomes "the servant of the king is a king,"

the union of both aspects: rest of the mind and movement of the heart,

and the rest of the mind is drawn and also permeates the movement of the heart

(the emotions)

in a manner of "the mind rules over the heart"■"׳,

and moreover - that ultimately this is not in a manner of control

(against your will)

,

only in an internal manner

(willingly)

.

And the aspect regarding this is through nullification of the servant - which reaches into the will of the king and into the essence of the king,

which is above division, also above intellects,

which gives the power to continue true rest

("complete rest")

In all the powers of the soul,

and to connect the rest of the brain with the movement of the heart.

And it can be said that this is hinted at in the word "together",

and that there is called hadas⁶⁷

(which comes from the heart)

in one place

(in a manner of rest)

.

And this humility - the revelation of the essence of the King,

King of kings, the Holy One, blessed be He, through the nullification of the servant

(Jews)

- was revealed in completeness and openly at the Giving of the Torah:

At the Giving of the Torah, there was the revelation of "I am the L-rd your G-d,"

the revelation of His Essence in the creation of wisdom¹,

"You have been shown to know"⁷,

And the preface to this was the total nullification of the Jewish people,

through that which "Israel preceded 'we will do' to 'we will hear',"

and by this

the angels tied to each and every Jew "two crowns, one corresponding to 'we will do' and one corresponding to 'we will hear'"⁷¹,

and more specifically - there are the "three crowns" that the citizens of the state made for the king,

which the Jews gave to the Almighty,

and "He placed one on his head and two on the heads of his sons".

Specifically through the nullification of the people does the coronation of the king come about,

for their nullification reaches "before G‑d,"

into His Essence and Being,

and there His will is aroused and from there is drawn that He should be a king,

and through this the entire order of descent (<i>seder hishtalshelus</i>) is brought into being,

down to the world of Action (<i>Asiyah</i>) below

(as explained in the discourses of Rosh HaShanah⁷)

.

How this was at the Giving of the Torah simply,

That together with what was "they accepted My kingship" - one point in all matters,

was afterwards "I will decree upon you decrees"*⁷,

the details of the commandments.

But in a manner that in all the details one has the rest that comes through the one point that is in all the commandments.

And likewise in the Torah itself - in addition to the revelation of the Torah from above,

"And the L-rd descended upon Mount Sinai.

.

"And God spoke all these words, saying,"

The Torah was given in such a way that "it is not in heaven"⁷,

But specifically below,

And the psak din of the Torah becomes specifically through the intellectual decision of the lower Beis Din,

"And you shall come to the priests.

.

and to the judge

Sefer HaSichos - 5751

which will be in those days"⁷⁷,

According to how they estimate the conditions and state of the world.

And specifically there one draws down the rest and peace of Torah,

Because the entire Torah was given to make peace in the world"⁷.

And from this is drawn the aspect of the giving of the Torah to bring tranquility

("שקמה")

in the entire world,

through that which is revealed the purpose and intention of all of creation,

As above.

Accordingly, the order of service of the Jews during their preparation for the Giving of the Torah is also understood:

After the Exodus from Egypt, they engaged in the service during the 49 days of the Omer in refining the specific attributes from Chessed sheb'Chessed to Malchus sheb'Malchus

(without service in the manner of changes,

from level to level each and every day)

: And after the 49 days - at the conclusion of Malchus sheb'Malchus,

the ultimate nullification of the prayer of the poor,

They reached the fiftieth day

(Shaar HaNun/ as known that Malchut reaches into Keter,

until into the innerness of Keter,

“Lifnei Hashem” - the revelation of the Giving of the Torah⁷,

"Anochi Hashem Elokecha",

until in a manner that this becomes “Elokecha” - "your strength and your vitality"."

And together with this, Jews received all the revelations of the order of the chain of descent,

revelation of the Maaseh Merkavah׳"

And the L-rd descended upon the mountain

Sinai on His throne of glory²" etc.,

In addition to the revelations and material influences and material wealth that they had from the spoils of Egypt and the spoils of the sea,

All passed through with the recognition in the "return to the One."

According to the above, one will understand the empowerment of the determination of this year,

When one enters directly from Shabbat into the time of the giving of our Torah,

On the first day of the week:

On every Shabbos, it is opened

(as an example of the first Shabbos)

The concept of rest in the creation,

"Shabbos came, rest came".

And on every Sunday, the matters that occurred on the first Sunday of Maaseh Bereishis - the creation of the entire world anew, are repeated

(beginning with the creation of time anew,

Sunday)

,

"In the beginning G‑d created the heavens and the earth."■,

"the heavens to include their offspring, and the earth to include its offspring"’•■".

And likewise regarding the giving of the Torah: at the time of the giving of our Torah each year, the Torah is given "anew",

in the manner as it was at the first giving of the Torah

[in the language 'Giver of the Torah' present tense*^ and more - in the manner of "ascend in holiness""".

And accordingly it is understood that when Shabbat leads directly into the time of the giving of our Torah - without an interruption of weekday matters - two teachings stand out:

(a)

Since the eve and preparation for Shavuot is Shabbat,

The subject of which is rest,

Parshas Bamidbar,

Erev Chag HaShavuos and the second day of Chag HaShavuos

The general content of Matan Torah

(which is why "the Torah was given on Shabbos to everyone"⁷)

- gives a new dimension to the extension of rest during the time of the giving of our Torah,

coming directly from the influence of Shabbos rest.

(b)

Since the time of the Giving of our Torah is on the first day of the week - this emphasizes even more that the rest

(from the Giving of the Torah)

is drawn down into the existence of the world that is on this day

(the first)

created anew

(similar to the first day of Creation)

,

the drawing down of rest into a world that is connected with change and division of time and place.

And further: the innovation in the existence of the world is drawn from the innovation of the Torah

(at the time of the Giving of the Torah / as the saying goes, ""He looked into the Torah and created the world,"

Consequently, it is understood that the innovation of the time of the Giving of the Torah in this year is further connected with an innovation in the drawing down of rest

("silence")

in the existence of the world.

Based on this, it is also understandable the special connection with

(Shabbat)

Specifically parshas Bamidbar:

The giving of the Torah was specifically in the desert.

And it is understood,

that this is not coincidence, G‑d forbid,

but rather with Divine Providence

(All the more so than all matters of the world, because the giving of the Torah has a connection to the concept of the desert.)

And one can say one of the explanations in this: In the world itself

(and of itself is "lacking rest")

is the lack of rest and settlement of man - in a desert,

for a desert

is "no man dwells there"⁵²: if he is a man,

his place is not in a desert,

and certainly his place is not in settlement

("no man dwells there")

.

And the purpose of Matan Torah is - the drawing down of rest

("Silence")

Even if there is a place that is the complete opposite of man's rest and settlement

("No man shall sit there")

,

And certainly through this, rest comes also in the rest of the world

(place of man's dwelling)

.

And to add,

So this is also emphasized in that at the beginning of Parshat Bamidbar it speaks about the census of the Children of Israel in the Sinai Desert: a census is connected with permanence and settlement - 'an object that is counted cannot be nullified'⁵³.

And in the video of the census of the Children of Israel, which out of love! before Him counts them every hour,

which adds further to their permanence² and rest.

On the other hand, the census of the Children of Israel was specifically in the desert,

"And no man dwelt there" - the extension of rest below is in a place opposite to settlement.

[And one can say an example for this - in the census of animal tithe

(to distinguish)

,

So one counts specifically how the animals do not stand calmly in one place,

but how they go out from the pen

(from the stables,

until one reaches the tenth — then "the tenth shall be holy"⁵,

a holy word in itself,

completeness of rest and settlement]

.

The practical instruction of the aforementioned

Sefer HaSichos - 5751

Since at the time of the giving of our Torah each year, the Torah is given

(in a new way)

anew,

and it is given specifically below

("It is not in heaven")

,

In a manner that there is an innovation in the rest of the world - it is understandable that Jews must accept the Torah each year.

(anew,

)

in a new manner,

"Each day they should be new in your eyes"⁷*,

until truly "new",

and in a manner that they "take" it with their lower intellect,

until in a manner of

(literally from the language)

tangibility.

And the same applies this year,

When one goes from Shabbos into the time of the Giving of our Torah on Sunday — the novel aspect in this must be with greater vigor and greater strength,

And in both extremes: the renewed acceptance of the Torah with awareness of the Giver of the Torah,

And that the Torah is the purpose of the entire creation,

And consequently, this brings about a novelty in the rest that a Jew has in his service and brings rest to the world; and together with this — to draw down the rest of the Torah into all the details of the mitzvos,

in all the details of his faculties and in all the details of his service,

Until in all details of the world.

Starting from that which comes to him as a novelty in his study of Torah through awareness of the Giver of the Torah,

And especially - through the study of the inner dimensions of the Torah,

"Know the God of your father and serve Him with a whole heart,

And together with this - study of Torah with understanding and comprehension of the human intellect.

And simply: Every Jew should add a novelty - in quantity and quality - in Torah study,

Whether in the general classes that are equal

for every soul,

Including and especially in these times — there is no recitation of Pirkei Avot on all Shabbasos of summer,

and how good — that one should learn one mishnah

(or several mishnayos)

in depth,

with understanding and comprehension,

and likewise in the known daily study sessions of Chitas — to learn each day the Chumash portion

(as divided by the days of the week)

,

Shiur Tehillim

(as divided for the days of the month)

and the Shiur Tanya

(as divided for the days of the year)

-that the three study sessions correspond to the three shepherds connected with Shavuot: Chumash - corresponding to Moshe Rabbeinu who received the Torah at Sinai.

Tehillim - the book of King David,

who died on Atzeret,

and Tanya - an explanation of the Torah of the Baal Shem Tov, whose yahrzeit is also on Shavuot;

And also how good and proper etc. in this study of the Rambam

(as it is divided for one year

(approximately)

by studying three chapters a day,

or for three years by studying one chapter a day,

or in the Book of Commandments)

,

and also in the individual study sessions in all parts of the Torah of each and every one,

each one according to his own measure.

And in this matter

(addition and innovation in Torah in connection with the time of the giving of our Torah)

it is appropriate to suggest to arouse and encourage for another matter - to publicize and print novellae in Torah.

And as an introduction:

It is known that every Jew has the ability,

Ibid. p. 22.

Shabbos Parshas Bamidbar,

Erev Chag HaShavuos and the second day of Chag HaShavuos

and 56

And moreover - has an obligation,

to be mechadeish in Torah²"¹,

"לאפשה לה״י"',

Like the Alter Rebbe rules in Hilchos Talmud Torah""': "To innovate many halachic novellae according to the breadth that is in his heart and his settled mind".

And it is known that every Jew has his unique portion in Torah - "ותן חלקנו בתורתך"⁵" - in which he has the ability to be a student who is mechadeish in Torah.

In previous generations, they were careful regarding novellae in Torah

(even when this is not for practical halachah,

only by way of pilpul alone)

,

both regarding writing down Torah novellae,

and all the more so regarding publishing them in print.

And the practice was that "not everyone who wishes etc. may take the name"*"',

but only after several conditions which prove that the novellae are directed to the truth of the Torah etc.

As mentioned above, in the generations after this,

until our generation - on the one hand,

there must indeed be even greater caution,

because not everyone who writes novellae of Torah and writes halachic rulings can be relied upon,

But on the other hand,

due to the decline of the generations - one must seek additional ways to increase Torah study,

in a manner of "Yagdil Torah Veyadira"⁷,

including Yagdil in its dissemination.

And therefore, it is worthwhile to encourage and urge all those who are involved in

108)

See also Sefer HaSichos 5748 Vol. I p. 249 ff.

To innovate in Torah — and on condition that they have already learned according to the simple rules of Torah — then even if they are not certain whether their innovations are in accordance with the truth of Torah,

Not only should they not refrain from writing the innovations,

But rather — they should endeavor to write,

And also to publicize it in print

(In a special booklet by itself,

or in a collection that includes novellae of Torah also from others)

,

and not only among their friends and their students,

but also among Torah students in general,

and the main reason for the matter is - as mentioned - because one sees in practice,

and a great deed,

that through this one comes to "make Torah great and glorious",

in vitality and delight in Torah study,

Both in regard to oneself,

As we see plainly the benefit that comes to the study of Torah from the fact that one needs to write it down for others,

and both in regard to others

("The jealousy of scribes increases wisdom"⁶¹)

- that this

(the benefit of this)

is the best proof of the necessity of the matter.

And as mentioned,

Although it may be that this novelty is not entirely sustained according to the truth of the Torah

(as above)

,

this is worthwhile.

And in particular, since one can also justify this by not ruling a halachic conclusion,

Or even if one writes a conclusion — one can add that this is: in my humble opinion,

or 'do not rely on this,'

and so forth.

And to add,

Then when one publishes the novellae in print for others - it is indeed human nature

(out of self-respect,

and the custom of the world / also from the evil inclination,

that he will be even more careful and review again

Sefer HaSichos - the Rebbe, our leader, may he live for many good years

and to contemplate that which he writes and publishes.

And may they be blessed, all the Torah learners and meticulous mitzvah observers who will utilize the inspiration of this time of the Giving of our Torah to strive to be innovative in Torah.

(according to the rules of the Torah)

And publicize their innovations - and may it be His will and pray to become ever closer to the level of a veteran student,

that everything a veteran student will innovate was already given to Moses at Sinai"⁶².

May it be His will,

that the addition and innovation in Torah study coming from this time of the giving of our Torah - should add more in rest,

rest of the soul and rest of the body of the Torah students,

granting health of the soul and health of the body,

and rest for all Jews in every place where they are,

and also rest in the entire world.

Until this will bring soon the true and complete rest — of "a day that is entirely Shabbat and rest for life everlasting,"

the nullification of the exile of the Jews,

for exile is the greatest disruption of the rest and settlement of the Jews — "Woe to the children who were exiled from their father's table"⁶³,

so that there will be nullified both the wanderings of the exile and also the opposite of rest from the inner exile in divine service,

including and simply — the nullification of all the concealments and hidings of exile,

and all questions regarding the details of the Redemption and Mashiach our Righteous,

that which comes from the aspect of exile itself,

from the aspect of

that one was born in exile and raised in exile,

consequently one is a "exile person" r"l,

and one finds oneself in an "exile state" - may it all be nullified,

and be transformed

(through genuine teshuvah)

,

David reveals within himself and emphasizes the soul

(truly a part of G-d from above²)

,

which stands higher than exile,

and is in a state of rest,

similar to Shabbat and rest for eternal life.

And this comes in a manner of 'mid' - 'Mid' is an acronym for Moshe,

Israel

(the Baal Shem Tov)

,

David, the king, the Messiah,

the three shepherds connected with the festival of Shavuot

(as mentioned above)

- and immediately and at once truly: immediately after Torah study, blessing"⁶⁵,

immediately, initials as above,

truly - in a manner of actuality,

In the physicality and materiality of the world,

So that one makes from materiality physicality,

And the physicality - a vessel for spirituality,

Until to the highest spirituality,

Until to, so to speak, His very Essence,

That He is connected specifically with this physical entity⁶⁶,

In the true and complete redemption through our righteous Moshiach,

And in a manner of alacrity - to open and do the matter,

Thus, David Melech HaMoshiach will come and redeem us, and each one of us says to Moshiach Tzidkeinu, "Shalom Aleichem,"

Aleichem (plural) - including all the souls of all the Jews of the generation of the Redemption,

and he answers each one individually, "Aleichem Shalom"

["Aleichem" (plural) includes - our deeds and our service of every Jew]

,

and "Aleichem Shalom" to all Jews together,

and more, and the main point - immediately.

Sefer HaSichos - 5751

List of the words of the Rebbe, zekher tzadik liverakhah, on the night of the second day of Shavuot 5751•

- To the congregation, may they live, who returned from the 'procession' -

Regarding the holiday of Shavuot, our Sages say,

that "all agree that on Atzeret we also require 'lachem'? What is the reason,

it is the day on which the Torah was given."

And the meaning of 'lachem' is 'that one should rejoice with food and drink.'

And as is known, the innovation of 'the day on which the Torah was given' is the connection of G‑dliness with the physical body of a Jew.

("to you"⁵)

and with the physicality of the world, so to speak*

("the lower ones will ascend to the upper ones and the upper ones will descend to the lower ones")

".

And one should add to this,

According to what is brought in Polish books⁶⁸,

That "nami lachem" equals in gematria "ketz":

There the Aramean said, 'Prepare for me a third calf,'

"Your mother, if not for this day that causes, how many Joshuas are there in the market?" - That is to say: Since the intention of Rabbi Yosef is that the elevation of 'this day' is - that through it he becomes a Torah scholar

(as Rashi explains)

,

This is not specifically related to 'this day'

(the day of the Giving of the Torah)

,

since Torah study also existed before the Giving of the Torah

(And on the sixth of Sivan)

,

And as Chazal said

(Yoma 28,

"From the days of our forefathers, the yeshivah never departed from them,

They were in Egypt, the yeshivah was with them.

.

Abraham our father was an elder and sat in the academy, etc.

However,

The elevation of "this day" is that then the Torah was drawn down and clothed below,

until "The Torah is not in heaven"

(Nitzavim 30,

And see Shabbat 89,

a,

Bava Metzia 59,

.

And about this, Rashi said: "This day - I learned Torah and it fell from my mind."

(Rashi)

,

That is, the Torah effects change in the lower ones.

(See at length in Kuntres ChTZ, page 211 and onward.)

And in Bava Metzia)

.

Therefore,

Rabbi Yosah on the day of Atzeret "it is a mitzvah for the members of his household to prepare a feast for him"

(Rashi Pesachim there)

,

that in this is emphasized,

that the Torah is drawn and penetrates into all aspects of man's existence,

Even in the physical body.

Sefer HaSichos - 5751

The completeness of the revelation of G-dliness below in physicality

(“Lachem”)

- that “has already occurred in the worlds like this at the time of the giving of the Torah”¹ - will be in the true and complete redemption

(if the “end” of the exile)

".

Also, as this will be expressed in this,

Then there will take place a physical feast specifically

(As on Shavuos when "we also need you" etc.)

And one should connect this

("nami lachem" in gematria equals "ketz")

Therewith,

What on the holiday of Shavuos is

יב•)

And it is an expression of prayer and request••,

NMY LKM gematria of 'ketz' (end),

That is, he is the qualified time to pray that the end of the redemption should approach.

The day of the passing of David, King Messiah

("David died on Atzeret""')

.

Why? According to the known",

Then on the day of the passing, it is "He performs salvations in the midst of the land"•'

Is understandable,

So on Atzeret there is a special action and influence in the matter of

(David)

King Moshiach

(the end of the exile and the true and complete redemption)

.

And in addition to this, Shavuot is also the day of the passing of

(Rabbi Yisrael)

the Baal Shem Tov,

which is also connected especially with

("also for you") -

the true and complete Redemption."

And before this - before David and the Baal Shem Tov - Shavuos is connected with the third shepherd of Israel, Moshe Rabbeinu,

"Moshe received the Torah from Sinai"

[And since

(the Giving of the Torah)

is the reason for the ruling that "on Atzeret we also require 'for you'"]

,

"The first redeemer is the redeemer

Second night of Shavuot - to the audience, may they live, who returned from the "procession"

last”” - through Moses

(who received the Torah at Sinai)

And the power is drawn for the "end"

(numerically "also to you")

in the true and complete redemption.

To arouse and add,

Then the acronyms of the names of the three shepherds

(Moshe,

Yisrael,

Dovid)

- is "mid"

(as discussed earlier)

,

Which alludes to the language of our Sages: "Immediately they are redeemed."

That the true and complete redemption comes immediately,

immediately in physical time of the physical world

("for you")

.

And may it be His will,

That immediately and at once the "come for you" — the end and conclusion of the exile — should be fulfilled in actuality.

And thus, one has the conclusion of the day

(the first of)

the Festival of Weeks (Shavuot),

and similarly the continuation of the second day of the Festival of Weeks in the year 'Show us wonders' - in the true and complete redemption,

Thus,

that instead of being a second festival day of the Diaspora - it becomes² immediately the day of the ingathering of the exiles of all Jews,

"with our young and our old, with our sons and our daughters"²;

And everyone goes together to our holy land,

And to Jerusalem, the holy city,

And to the holy mountain,

And to the third Beis HaMikdash,

"And there we will offer before You our obligatory sacrifices, the daily offerings according to their order and the additional offerings according to their law"²⁷,

including the atmosphere of thanksgiving and joy offerings that will presumably be offered in connection with the "Ketz",

("Nami Lachem")

And the redemption,

And all the more so and a fortiori etc. from an individual who came out of prison.

And further, and this is the main point: that one draws down this being together here, in the Holy Land,

and in Jerusalem, the Holy City,

and there itself — in the 'Zion'

(the innermost²)

of Jerusalem — the Holy Temple,

and

(there itself —)

in the Holy of Holies,

the place of the Tablets,

including and especially - the first Tablets which were given to Moses our teacher at the beginning of the first forty days

(on the day of the Giving of the Torah)

.

- one has all these matters together with the three mentioned above: Moses,

Israel Baal Shem Tov,

and David Melech HaMoshiach,

acronym 'M.Y.D.',

(and immediately and)

immediately, literally,

in the true and complete redemption through our righteous Mashiach.

Sefer HaSichos - 5751