English translation — משיחות ש״פ נשא, י״ב סיון ה׳תנש״א

- Farbrengens 1 and 2* -

The connection of this holy Shabbat ■ to "the time of the giving of our Torah" is emphasized in several matters:

First and foremost - because it is the first Shabbat after the time of the Giving of the Torah²,

in which the elevation and perfection were achieved

("Vayechulu" i.e., completion)

of the time of the Giving of the Torah,

and particularly that the Shabbat after the time of the Giving of the Torah is among the 'days of completion'

(completion also from the word 'shleimut' - perfection⁴)

of the time of the Giving of the Torah.

And an extra emphasis in the determination of this year,

that the time of Mattan Torah falls on Sunday,

and the Shabbat following it is the 12th of Sivan - since the conclusion and seal

("everything follows the conclusion"⁵)

the days of completion fall on Shabbat,

in it is achieved the elevation and completion of the time of Mattan Torah and of all its days of completion.

And this connection is also emphasized in the weekly Parsha - Parshat Nasso:

"Nasso et Rosh" - that the essence and completion

the concept of lifting the head in the service of man is through the study of Torah,

Moreover, through this, the elevation of the entire body is also achieved.

(And even to habituation/ that is,

that even his service in the world

(both in the fulfillment of the commandments and in matters of permission, in the manner of "All your deeds should be for the sake of Heaven"⁴ and "In all your ways know Him"⁷)

it is in a manner of elevation.

And it can be said that this concept is hinted at in the precise wording "Raise the head of the sons of Gershon also them,"

"As I commanded you _על _בני ק_הת" — that through the raising of the head of the sons of Kohath,

the bearers of the Ark,

That this is the concept of the study of Torah,

becomes also the elevation of the sons of Gershon,

carriers of the curtains, etc.,

which is connected with the other aspects of the service,

includes also the clarification of the world.

And in this manner, the connection to Matan Torah is emphasized at the beginning of the study of Pirkei Avot on the Shabbat after the time of Matan Torah.

In addition to the study of Masechet Avot on the Shabbats between Pesach and Shavuot,

preparation for the time of Matan Torah,

We begin this world the study of Tractate Avot on the Shabbat of

Sefer HaSichos - 5751

After the time of the Giving of the Torah,

Result from the time of the Giving of the Torah - "Moses received the Torah from Sinai and transmitted it etc. and established many students,"

Emphasis on the matter of the giving of the Torah and its study by every single Jew until the end of all generations.

And in the continuation of the chapter until its end and conclusion, emphasis is also placed on the action of receiving and studying the Torah also regarding the work of refining the world - "On three things the world stands,

On Torah and on service and on acts of kindness"

And "On three things the world endures,

On justice, truth, and peace"².

And from this it is understood that from the time of Matan Torah and the days of completion until their conclusion and seal on Shabbat Parshat Nasso,

-for then the entirety of Matan Torah is renewed as in the first time,

And in a manner of addition from year to year" - it must be for each and every Jew renewal and addition in all matters of Torah and mitzvot,

in the three lines of Torah, avodah, and gemilut chasadim upon which the world stands,

as hinted in the wording of the verse, "In the third month,"

that in the three lines of Torah, avodah, and gemilut chasadim

("third")

Should be: renewal

("month")

,

And thereby also brought about renewal in the standing and existence of the world at the time of the Giving of the Torah

(as the interpretation of our Sages of blessed memory⁵ 'What is that which is written: Earth feared and was still.'

.

At first fear and finally stillness.

.

that Hashem stipulated with the work of Creation: if Israel accepts the Torah, they will endure")

.

And the explanation of the matter:

On the verse "In the third month etc. on this day etc.",

Rashi explains: "It should have only written 'on that day,'

what is 'on this day',

that the words of Torah should be new upon you, as if they were given today."

And the explanation in this - that such is the reality in truth",

that every day the matter of Matan Torah is renewed by the Holy One, blessed be He,

as emphasized in the text of the blessing over the Torah: "Who gives the Torah" in the present tense",

in the manner and similar to

(and all the more so and a fortiori)

the renewal of creation each day,

as it is written: "Who in His goodness renews each day, always, the work of creation",

and all the more so² regarding the renewal of the giving of the Torah,

Since the creation of the world is through the Torah,

as the statement²² "He looked into the Torah and created the world,"

there must first be a renewal in the Torah,

and by this a renewal of creation also occurs.

And the general renewal of the Giving of the Torah for the entire year occurs at the time of the Giving of the Torah,

and from this general renewal, the particular renewal is drawn on each day — as with the renewal of creation,

that on Rosh Hashanah the general renewal of creation for the entire year occurs,

and from this general renewal, the particular renewal is drawn on each day.

Parshas Nasso,

12th of Sivan

And from this it is also understood regarding the renewal of Torah in a person,

"that your words of Torah should be new to you as if they were given today,"

that the study of Torah should be with vitality and pleasure

("It should not be in your eyes like an old decree, etc., but like a new one that everyone runs toward"¹⁰-²)

-that the giving of power for the renewal of vitality and pleasure in Torah every day,

is,

From the renewal of vitality and delight in Torah at the time of Matan Torah.

And one must understand the content of the renewal of Matan Torah on the Shabbat following the time of Matan Torah:

According to what was stated above, there are two matters in the renewal of Matan Torah:

(a)

The general renewal of Matan Torah that took place at the time of Matan Torah,

(b)

The particular renewal of Matan Torah each day that is drawn from the general renewal at the time of Matan Torah.

But,

From the emphasis of the matter of Mattan Torah on the Shabbos after Mattan Torah

(in the weekly Torah portion and in Pirkei Avos,

as above, sec. 1)

,

it implies,

that on the Shabbos after Mattan Torah there is an additional innovation in the general concept of Mattan Torah, therefore:

(a)

Kurtz in it "Nasa es Rosh" - Nesi'as Rosh approximately to

(Shleimus Hei)

renewal that is during the time of Matan Torah,

(b)

And until they begin the verse "Moshe received the Torah from Sinai" - a new Matan Torah approximately to the renewal during the time of Matan Torah.

And it is necessary to understand: what is the additional innovation

(besides the general renewal during the time of Matan Torah and the particular renewal that is each day)

that is done on the Shabbat after the time of Merkos,

Because of this, they emphasize in it most the concept of Matan Torah?

And one must explain this by first [presenting] an additional aspect in the renewal of Matan Torah - a novelty

(not only renewal)

in the Torah itself:

It is known²⁴ that even though at Matan Torah all matters of

the entire Torah,

not only the Ten Commandments,

but also the entire Written Torah,

together with its explanation in the entire Oral Torah,

including also all matters of Torah that were revealed and innovated throughout all generations until this generation of ours,

as our Sages of blessed memory said², "Even what a veteran student is destined to innovate was said to Moshe at Sinai" — this is in the manner that at the Giving of the Torah, primarily the principles of Torah were given,

and from them and through them, one must reveal and extract the multitude of details of the matters in Torah,

and even this detail that was revealed by a veteran student is his innovation

("a veteran student is destined to innovate" / is called by his name²¹,

and is said in the name of its author²⁷.

Moreover, and this is the main point - that at the Giving of the Torah, there were also given the matters of the Torah that will be revealed in the future,

the Torah of Moshiach that he will teach the entire people"²

(since the Giving of the Torah is a one-time event,

and there will not be another Giving of the Torah²)

,

But these matters are in concealment,

and to such an extent,

that their revelation in the future is in the manner of a "new Torah

(which cannot be revealed through the recipients of the Torah,

an elder disciple,

but only through the "Giver of the Torah")

"From Me it shall come forth"¹,

which is utterly incomparable to the Torah that is revealed in this time through the recipients of the Torah,

as stated

Discourse of Shabbos Parshas — 5751

by our Sages, of blessed memory: "The Torah that a person learns in this world is vanity compared to the Torah of Mashiach."

And through the innovation in Torah

("A new Torah will go forth from Me")

There is also innovation in the world - "the new heavens and the new earth which I make"²

("I make" specifically,

as in "from Me shall go forth")

.

That is,

in addition to the aspect of renewal

(both the general renewal at the time of Mattan Torah and the particular renewal each day)

which means that the same matter that was already drawn down in revelation the first time is renewed from its root and source once again

(in a more elevated manner)

,

There is also a matter of renewal,

that a new thing is added that until now was not drawn down in revelation - both in Torah,

"a new Torah",

and through this also in the world,

"A new heaven and a new earth."

And the explanation of the matter:

Our Sages said: "Whoever says something in the name of its speaker

(an utterance that emphasizes the novelty of "its speaker")

brings redemption to the world",

And the explanation of this,

that the novelty in Torah that 'they renew and reveal hidden mysteries of wisdom that were concealed "in exile" until now'•-²⁰ is the concept of redemption.

(Departure from exile)

In the Torah itself¹⁵,

And through the redemption in Torah "brings redemption

(also)

to the world".

However,

This redemption is still in the time and state of exile,

like the redemption of Purim

[From which the proof that 'one who says a thing in the name of its speaker brings redemption

to the world' - 'as it is said'■ And Esther said to the king in the name of Mordechai"]

that 'we are still servants of Achashverosh' G-d

(But that through this they hasten and speed and bring the true and complete redemption²²"•)

,

And the reason for the matter - since even the redemption in the Torah comes in its completion,

for even after that "venerable student"

(in all generations)

Reveals and renews particular concepts in the Torah; there are still many concepts that are "confused in exile."

And the completeness of the redemption in the Torah,

when all the concepts of the Torah will be revealed,

it is,

by means of Hashem — "a new Torah

(whose revelation is only through Hashem)

from Me shall go forth,'

that is,

that also the revelation

("Teitzei")

is in the power of Hashem

("Me'iti")

,

therefore the revelation will be with utmost completeness

(that there will not remain any matter in concealmentx, as it is said "And your teacher will no longer be hidden, and your eyes will see your teacher"■,

"they will all know Me""?

And thus also the "redemption of the world" is achieved in absolute perfection:

"World" is from the term 'concealment'⁴,

referring to the concealment and hiding of the divine vitality in the world,

that is,

that the divine vitality is in a state of exile.

And the "redemption of the world" is that the concealment and hiding are completely nullified and the divine vitality in the world is revealed.

And furthermore, mainly,

"The new heavens and the new earth which I make" — not merely a renewal of the heavens and earth that were created in the six days of creation

(As at the time of the Giving of the Torah,

that became existence and My people

! 3)

Koheles Rabbah, chapter 11,

Shabbos Parshat Nasso,

13 Sivan

the religion of the world in the manner of "earth fears and is silent"⁴² but new heavens and a new earth,

Sh

(main)

The novelty in them is in the revelation of "I make",

that the G‑dly power that brings into existence the heavens and earth from nothing to something in a manner of distance and separation, and is not revealed in them

(in their essence and their advantage)

⁴³,

will be in actual revelation,

that the G‑dly power that brings them into existence from nothing to something will be seen openly in the heavens and earth⁴⁴ — the power of the Essence,

I

(specifically)

makes",

“his Essence and Being, blessed be He.

.

(that)

He alone has the power and ability to create something from nothing and absolute nullity"⁴⁵,

therefore the entire world will be a dwelling place for Him, blessed be He⁴⁶,

a dwelling for His very essence,

like the dwelling of a person in which he reveals himself in his very essence⁴⁷,

and even

(on special occasions)

without any garment"⁴,

and its counterpart in the future to come,

"as it is written, 'And He shall no longer veil His Teacher,'

meaning that He will not be covered from you by a wing or garment",

"The light of G‑d that will be revealed in the future without any garment"

(As there already was for worlds something similar at the time of the Giving of the Torah,

as it is written⁴ 'You have been shown to know that the L‑rd, He is G‑d; there is none else besides Him.')

,

"And from the advantage

of the illumination to Israel"⁵ the darkness of the nations will also be illuminated.

.

And the glory of the L‑rd will be revealed, and all flesh together will see, etc.⁵².

And it can be said,

that the innovation of "the new heavens and the new earth which I make" regarding the renewal

(existence and endurance)

the world

Sefer HaSichos — 5751

at the time of Matan Torah it is in accordance

(and was done by)

Regarding the innovation of "a new Torah from Me shall go forth" with respect to the time of the Giving of the Torah:

At the time of the Giving of the Torah,

since the main part of the Torah

(that will be revealed in the future)

was in concealment,

there was also a revelation of G‑dliness in the world

(through which the existence and endurance of the world is achieved)

in a way that the main part — the essential power through which creation ex nihilo is effected — remained in concealment. And therefore,

Even though at the Giving of the Torah the decree was nullified and the connection was made between the upper realms and the lower realms,

that the upper realms descend to the lower realms and the lower realms ascend to the upper realms⁵⁴,

Nevertheless,

Even after the connection, the distinction between upper and lower remains,

That is,

that the definition of the world remains "lower in level."

.

Regarding the concealment of His blessed light,

since its essence

(the power of the Essence)

remains in concealment⁵⁵.

And in the future to come,

since the essential part of the Torah will also be revealed,

"A new Torah from Me will go forth,"

there will also be a revelation of G-dliness in the world in utmost perfection,

without any concealment at all,

As it is written, "And the glory of the Lord shall be revealed, and all flesh together shall see that the mouth of the Lord has spoken,"

That they will see openly that the reality of "all flesh" is the G‑dly power that brings it into being from nothing to something,

the power of the Essence,

and consequently there is no distinction between the upper and the lower,

since their essence is one,

And in the well-known expression⁵⁶ that the existence of the created entity is the existence of the true entity.

On this basis, one can explain the innovation added on the Shabbat after the Giving of the Torah, even regarding the renewal at the time of the Giving of the Torah:

And in the introduction — that even though in the renewal of the giving of the Torah at the time of Matan Torah each year is included also the innovation in the Torah,

Just as at Matan Torah the first time were included all matters of the Torah

(both the innovations that are revealed by a veteran student in every generation,

and also the innovation of 'A new Torah from Me shall go forth')

,

It can be said,

that in a more particular way, the innovation in the Torah is emphasized on the Shabbat following the time of Matan Torah,

both regarding the innovations that will be revealed by the receivers of the Torah

(senior disciple)

Throughout the entire year,

and they

(and primarily)

Regarding the innovation of "A new Torah from Me shall go forth" that will be revealed by the Giver of the Torah,

And as a result, also the innovation in the world,

"the new heavens and the new earth,"

since "I await him every day that he will come" -

Their time is the entire year.

And this concept is emphasized in the matters of Torah that are read and studied on the Shabbat after the time of the Giving of the Torah,

both in the weekly portion

(as will be explained in section 68)

,

and in Ethics of the Fathers

(as will be explained in section 11)

.

The weekly portion - Parshat Nasso:

Beginning

(and head)

The portion is "Naso et Rosh",

That "Rosh" means study of Torah,

And "Naso et Rosh"

(elevation and exaltation in the "Rosh")

The concept that Torah study is out of delight

(which is above the intellect,

and to the level that there is nothing above the delights⁵/ that through this there is added a greater elevation in Torah study

("head")

,

and to innovation in Torah,

And still, the main point - the completeness of the matter of addition and innovation in Torah

("lift the head")

In the future,

when "a new Torah from Me shall go forth",

the reasons of the Torah,

in the aspect of the delight in the Torah.

And in all of them.

Shabbos Parshas Nasso,

12 Sivan

And one should add,

Even though later in the verse it is said, "Take a census of the sons of Gershon as well, etc.,"

which applies specifically to the tribe of Levi,

however,

in the future, this matter will apply to all Jews,

as the Rambam rules: "Not only the tribe of Levi, but every single person.

.

whose spirit moved him and whose understanding gave him insight to set himself apart to stand before G‑d, to serve Him and to worship Him, to know G‑d.

.

And he removes from his neck the yoke of the many accounts that people seek,

he becomes sanctified as the Holy of Holies"

And in the future, such will be the state and status of all Bnei Yisrael,

as the ruling of the Rambam at the conclusion and seal of his book that "At that time,

.

The entire world will have no occupation

(and all the more so Bnei Yisrael)

except to know Hashem alone,

And therefore all of Israel will be great sages and know hidden matters and attain knowledge of their Creator etc."

And this concept is also emphasized in the portion of Nazir that is part of the continuation of the portion of Nasso:

In the laws of nezirut, the concept of "I await him every day that he will come" is emphasized according to the halachah: "One who says, 'I am hereby a nazir on the day that the son of David comes...'

.

is forbidden forever""*,

since every day is considered "the day that the son of David comes",

in the present tense,

"these" this

(the King Moshiach)

as one"

and from this it is understood that the matter of "a new Torah from Me shall go forth"

("bear the head" in complete perfection after the introduction of abstinence from worldly matters

(nazirite)

in complete perfection)

is not in the category of future

("shall go forth",

in future tense)

,

but rather in the category of present

("A new Torah will go forth from Me")

,

and so that in the following moment it already becomes in the category of past

("A new Torah has gone forth from Me")

.

And also the innovation in the world,

"the new heavens and the new earth which I make"

(which is brought about by the innovation of "a new Torah shall go forth from Me",

"Lift up the head" in perfect completeness)

- is hinted at in Parshat Nasso:

At the beginning of the portion it discusses the counting of the sons of Gershon and the sons of Merari "to see how many have reached the age of service",

"to serve and to carry"'•׳,

"Service of burden"⁶⁴,

Carrying the curtains and boards etc. during the journeys in the desert⁵";

"And it was on the day Moses finished setting up the Tabernacle etc.""

And following this, the dedication of the altar,

"This is the dedication of the altar on the day of its anointing"⁷,

"This is the dedication of the altar after its anointing""".

And it can be said,

that the connection of the dedication of the Tabernacle and its carrying during the journeys in the desert to the portion of Nasso,

it,

in the manner and likeness of the giving of the Torah

Sefer HaSichos - 5751

specifically in the desert,

,

land, etc. no man dwells there""⁴²,

so that also the "desert",

lower, below which there is no lower,

Shall be a Tabernacle and an established place

(a dwelling)

for His resting place, may He be blessed,¹,

And similarly in our case,

that the elevation of "Nasa et Rosh"

(the perfection of Torah)

is drawn and penetrates into the world,

for this is the content of the matter of making the Tabernacle after and in continuation of the Giving of the Torah,

So that the revelation of the Giving of the Torah will be drawn and penetrate the world.

And this matter will be in ultimate perfection in the future – at the inauguration of the third Beis HaMikdash,

"Sanctuary, G‑d, that Your hands established"⁴⁴

For then will be revealed the concept of “In every place where I cause My name to be mentioned, I will come to you and bless you”⁵

(as stated in the conclusion and seal of the reading of the Aseres HaDibros at the time of Mattan Torah)

in the entire world

("in every place" literally)

,

namely,

that the completeness of the Holy Temple - "for there permission was granted to the priests to mention the explicit name during the raising of the hands"⁴⁶,

as it is written in our Parsha⁴⁷ "and place My name",

"bless them with the explicit name"⁴⁸ - will be revealed and permeate the entire world,

as it is written⁴⁹ "on that

day Hashem will be one and His name one",

"just as I am written, so I am read"",

since the entire world will be a dwelling place for Him, may He be blessed.

(in the likeness of the Mishkan and the Holy Temple)

⁵⁰.

And the general concept of a dwelling place for Him, blessed be He, in the lower realms,

that the world becomes a dwelling place for His Essence,

through the revelation of the power of the Essence that brings into being from nothing to something - this is the concept of 'the new heavens and a new earth which I make',

that the main innovation is in the revelation of 'I make'

(as above, ibid.)

.

And one may add,

that in the portion of Nasso is also hinted the manner of service through which one arrives at the innovation of "a new Torah from Me shall go forth"

(and through this also "the new heavens and the new earth")

in the days of Moshiach:

And with the known introduction that in every Jew there is a spark from the soul of Moshiach,

as hinted in the verse⁵¹ "a star shall go forth from Yaakov",

which refers to David, King Moshiach,

And it also applies to each and every one of Israel⁴,

Since in each and every one of Israel there is a spark from the soul of Mashiach⁵ — the aspect of yechidah,

which is a spark from the aspect of the general yechidah,

the soul of Mashiach our righteousness,

Therefore,

By revealing the aspect of yechidah within each and every one of Israel, one hastens, speeds up, and brings about the revelation of the aspect of the general yechidah

Parshas Nasso,

*"B Sisan

With the coming of Moshiach our righteous one,

that then will be the revelation of "A new Torah from Me will go forth",

the inner dimension of the Torah,

the aspect of yechidah in the Torah,

and through this also "the new heavens and the new earth which I am making",

the revelation of the aspect of yechidah in the entire world,

"Yechido"" of the world"*".

And it could be said,

That this is hinted at in the beginning and end of Parshat Nasso:

At the beginning of Parshat Nasso - in the census of Bnei Yisrael

["Take a census of the sons of Gershon also, etc.,

which is also part of the census of all Bnei Yisrael as they are on the level of the tribe of Levi,

as the ruling of the Rambam, "Not only the tribe of Levi, but etc., every person etc."

(as above, se'if 8)

! Because,

the census of Bnei Yisrael is from the aspect of the essential connection with the Holy One, blessed be He.

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

which is equal among all of Bnei Yisrael

(therefore, the great in level is not considered more than one, and the small in level is not considered less than one)

- from the essence of their souls,

the level of yechidah.

And at the conclusion of Parshat Nasso - in the unification of all twelve Nesi'im of Israel

(which include all of Bnei Yisrael)

who volunteered and came all together for the inauguration of the Mishkan and the altar,

And also after Hakadosh Baruch Hu said

"One prince each day, one prince each day, they shall bring their offering, etc.,"

"Scripture credits them as if all of them offered on the first day and as if all of them offered on the last day"²*,

that this unity

(in its truth and completeness)

is from the essence of the soul,

in the aspect of the yechidah,

which is equal among all the Children of Israel.

And one should add,

that this humility is also hinted at in the beginning of the portion of Beha'alotecha which is read during the Minchah of this Shabbat:

"When you kindle the lamps toward the face of the Menorah shall the seven lamps give light... and this is the work of the Menorah, hammered gold, from its base to its flower it is hammered" - that even though Bnei Yisrael are divided

(in general)

into seven types,

seven levels in the service of G‑d,

the seven branches of the Menorah,

nevertheless,

they all unite in their illumination 'toward the face of the menorah',

and when they are 'a single hammered piece of gold'

('a menorah entirely of gold'⁴*)

,

And as stated,

the true unity of all Jews stems from the essence of the soul,

the level of yechidah.

Moreover:

In the continuation and juxtaposition of the portion of the Menorah to the portion of the princes⁵*, the superiority of the tribe of Levi over all twelve tribes is emphasized.

As Rashi explains: "Why was the portion of the Menorah placed next to the portion of the princes?

Because when Aaron saw the dedication of

Sefer HaSichos - 5751

the princes, he felt distressed that he was not with them in the dedication, neither he nor his tribe.

The Holy One, blessed be He, said to him: 'By your life, yours is greater than theirs, for you light and tend the lamps.'"

And together with this,

since they come in continuation and juxtaposition to each other, the connection between them is also emphasized■׳⁵⁷.

And the mediation in this - that the virtue of the tribe of Levi is drawn and penetrates to and among all Bnei Yisrael⁷,

as the ruling of the Rambam: "Not the tribe of Levi alone, but every individual.

.

as he merited to priests and Levites".

And this matter is accomplished through the revelation of the aspect of yechidah,

as alluded to in the conclusion of the Rambam's words: "Behold, Dovid, peace be upon him, says*⁵⁹ 'Hashem is the portion of my lot and my cup; You maintain my lot' - that 'lot' refers to the essence of the soul",

the level of yechidah,

the aspect of Dovid Melech HaMoshiach,

which,

through its revelation, "every single person" becomes at the level of

(the tribe of Levi,

Levi and Kohen,

and up to the level of)

the holiness of the Kohen Gadol

("this is sanctified as Holy of Holies"""')

,

the aspect of Yechidah in Israel

(in the soul)

,

like Holy of Holies

(the aspect of Yechidah that)

in the place.

And based on this, it can be explained more deeply the emphasis on the unity of Israel at the Giving of the Torah,

as it is written: "In the third month etc. on this day they came to the desert

Sinai etc. "and Israel encamped there",

"And he encamped" singular language,

"as one person with one heart"',

Therefore, "said the Holy One, blessed be He, 'Behold, the time has come that I shall give them My Torah'²'",

that the unity from the aspect of the yechidah,

is particularly connected with the Torah of Mashiach,

the inner dimension of the Torah,

the aspect of the yechidah,

(in concealment)

at the Giving of the Torah.

And it can be said,

that this matter is more emphasized on the Shabbat after the Giving of the Torah,

that the unity of Israel from the aspect of the yechidah that is emphasized in the weekly Torah portion

(as expanded above)

,

is,

Preparation for the revelation of the Torah of Moshiach that is in this sicha and after the revelation of the Giving of the Torah

(Shabbat after Matan Torah / "A new Torah will go forth from Me" ■'.)

And in addition to the emphasis of the matter of "A new Torah will go forth from Me" in the weekly Torah portion read on the Shabbat after Matan Torah - this is also emphasized at the beginning of Pirkei Avot on the Shabbat after Matan Torah:

In explaining the content of the matter

(the saying and the study)

of "Moses received the Torah from Sinai" on the Shabbat after Matan Torah,

in addition to the receiving of the Torah at the time of Matan Torah - it must be said,

That the main emphasis here is on the addition and innovation in Torah through the recipients of the Torah,

As emphasized by the precise wording "Moshe received."

.

and transmitted it, etc."

that the Torah of each and every one of the recipients of the Torah becomes his own through studying it and innovating in it.

And furthermore, and primarily — the addition and innovation by the Giver of the Torah in the future,

"A new Torah will go forth from Me,"

as emphasized

(a)

In the introduction to "Moshe received the Torah from Sinai" in the Mishna "All of Israel have"

Shabbos Parshas Nasso,

12 Sivan,

they have a portion in the World to Come"⁴"¹,

which refers to the World of Resurrection⁵',

From this it is understood that the main emphasis of Matan Torah (the Giving of the Torah) is on the Torah of the future,

"A new Torah will go forth from Me",

(2)

And the conclusion

(after reciting the chapter)

In the Mishnah: "The Holy One, blessed be He, desired to merit Israel; therefore He gave them an abundance of Torah, as it is said""'The L‑rd was pleased, for the sake of His righteousness, to make the Torah great and glorious.'"⁷"',

That the essence and completeness of the study of 'make the Torah great and glorious',

which is not as a way to know the deed that one should do,

but rather in a manner of 'expound and receive reward',

it is,

“A new Torah will go forth from Me.”

And since the study of Torah

("Moses received the Torah from Sinai")

is in the manner of “a new Torah will go forth from Me,”

this is drawn and penetrates also into the standing and existence of the world,

“The world stands” and “the world endures” — that there is added in this the innovation of “the new heavens and the new earth which I am making.”

And also the unity of Israel that comes from the revelation of the level of Yechida — the aspect of Mashiach through whom the innovation of Torah and heaven and earth is made — is emphasized in the introduction and conclusion to the recitation of Pirkei Avot:

(1)

"All of Israel have a share in the World to Come,

as it is said, 'And Your people are all righteous, etc.' — a matter equal among all of Israel from the essence of their souls,

in the aspect of the yechidah,

(2)

"May He magnify

the Torah and glorify it" — the unification of the two extremes of Torah study and those who study the Torah,

from the greatest of the great whose study is in the manner of "May He magnify the Torah and glorify it,"

"Expound and receive reward,"

Even the smallest of the small who learns with a teacher of young children, that there are better than him,

And they can open a house to teach young children alongside him so that the children will come to him,

Because of "He will magnify Torah and glorify it"²".

And we must add and explain the relevance of this new insight in Torah

("A new Torah shall go forth from Me")

and in heaven and earth

("the new heavens and the new earth")

On the Shabbos after the time of Mattan Torah — also in terms of the essence of the day of Shabbos

(after Mattan Torah)

:

The essence of the day of Shabbos — that "the belief in the renewal of the world is fixed in our hearts, for in six days G‑d made [the heavens and the earth], etc."

Through rest and cessation from worldly matters,

and engaging in holy matters,

and especially in the study of Torah,

which particularly relates to the day of Shabbos,

"It is well known that the Torah was given to Israel on Shabbat."⁴".

And it can be said,

That through the renewal of the Torah on the day of Shabbat,

there is also a renewal of the world,

as per the statement, "He looked into the Torah and created the world."

And according to what is known, that the day of Shabbat is connected to the redemption,

as emphasized in the Song of the Day,

"A psalm, a song for the Shabbat day."⁶⁷-"

"A psalm, a song for the future to come, for a day that is entirely Shabbat and rest for the life of the worlds."

"And as it is written in the Grace After Meals of Shabbat: 'The Merciful One will grant us as an inheritance a day that is entirely Shabbat and rest for the eternal life.'"

"And especially on Shabbat after midday,"

"the time of Minchah,"

"Ratzon d'Ratzonot"⁷"

"the aspect of the innerness of the will and the innerness of"

"Sefer HaSichos - 5751"

"the delight"

"The essence of pleasure itself"*,

and my third meal\

“An inheritance without borders.”

.

Like Yaakov, about whom it is written, "²And you shall spread forth"²,

that is connected with the third redemption and the third Beis HaMikdash

("Like Yaakov, who called it a house")

—! _ י_ש to say,

that the renewal of Torah and the world on the Shabbat day is connected with the innovation in Torah and the world in the future to come,

for the day that is entirely Shabbat and rest for eternal life—'a new Torah from Me will emerge' and 'the new heavens and the new earth that I make'²⁵.

And this matter is most emphasized on the Shabbat following Matan Torah—since at the time of Matan Torah of this week, the renewal of Torah and the world had already occurred,

it follows that,

that on Shabbat day, the main emphasis is on the

(preparation for)

the innovation of the future to come,

"a new Torah from Me will emerge" and "the new heavens and the new earth".

And also the unity of Israel that comes from the revelation of the aspect of the yechida - the aspect of Moshiach through whom the renewal of Torah and heaven and earth is made - is emphasized on the day of Shabbat,

on which one must 'assemble congregations.

.

to enter synagogues

and study halls to study Torah for the public"²⁵,

and with extra emphasis on assembling congregations at the time of Minchah,

"Re'ava d're'avin",

the aspect of the inwardness and essence of pleasure,

And its parallel in the soul — the aspect of yechidah,

which is above the division of the soul's faculties,

both internal faculties and encompassing faculties,

and therefore unifies, extends, and permeates all of them,

even to the aspect of the heel of the foot"²,

And through it, also unity with the many of Israel is achieved"²⁷,

("to assemble congregations")

,

until the completion of the unity of all Yisrael - 'And you shall be gathered one by one, children of Yisrael'²,

'Yet I will gather upon him those who are to be gathered'²,

And in a manner that they become 'a great congregation''■׳,

And all of them together enter the synagogue and the main study hall - the Third Beis HaMikdash

(as it says, 'For My house shall be called a house of prayer for all nations'⁵,

and 'For from Zion shall go forth the law'⁵²)

,

to learn the 'new Torah'

(ש)

From Me it shall go forth.

And with all this, there is added a special elevation and special emphasis on the Shabbos after Matan Torah,

Shabbos Parshas Nasso,

in the year Zayin Chet

Shabbos Parshas Nasso,

12 Sivan,

And prefacing the discussion, as stated many times, that according to all the signs in the words of our Sages regarding the end of days

(in addition to the general announcement in the time of the Gemara that “all the deadlines have passed”⁷⁹)

,

this generation of ours is the last generation of exile and the first generation of redemption,

as testified by my revered father-in-law, the Rebbe, the leader of our generation — in connection and relationship with his well-known declaration, “Immediately to repentance, immediately to redemption,”** that in his days

(tens of years ago)

all matters of service were completed,

and we need only to “polish the buttons”⁵ and stand ready to greet our righteous Moshiach*¹⁵,

And as known, after the abundance of work of spreading Torah and Judaism and the wellsprings outward from then until now,

including and especially the completion of forty years

(after his passing)

that "a person stands on the opinion of his teacher"⁷■׳,

"a heart to know and eyes to see and ears to hear"⁵׳ - surely and certainly they have also completed "polishing the buttons",

and they stand ready to greet our righteous Moshiach.

And this matter is emphasized most and especially in this year - the year 5751,

whose hint is in the verses "You shall be exalted, our king"

(That is, it refers to David and Solomon,

that the King Moshiach is from their seed^*)

In the entire world,

And its acronym is <q>It was, it will be a year of I will show you wonders</q>,

<q>As in the days of your exodus from the land of Egypt, I will show him wonders</q>²^* - begins with <q>the wonders</q>

that they have already seen

(In addition to those that will be seen in the future,

<q>I will show him</q>)

In actuality and openly before the eyes of all the nations this year,

In which the words of the Yalkut Shimoni⁵* were fulfilled: 'The year in which the King Moshiach is revealed, all the kingdoms of the nations of the world provoke one another,'

the king of Persia and the king of Arabia, etc.,

and He says to them

(G-d to Israel)

My children, do not fear,

Everything I have done, I have done only for your sake.

.

"The time of your redemption has arrived"

And since then

(and especially in the month of Nissan,

the month of redemption)

we are already standing at "the hour when the King Moshiach comes"

(״Behold, he comes״)

.

.

And announces to them, to Israel, and says: 'Humble ones, the time of your redemption has arrived.'

And especially as we stand in the time of the Giving of the Torah and the days of its completion,

as it is stated in the books**', in the allusion in our Sages of blessed memory⁵*', 'All agree that on Atzeret we also require "for you",

that is Atzeret.

.

It is the time fit for a favorable time to pray to bring closer the end of the redemption.

.

For we require the expression 'If you inquire, inquire',

And it is language of prayer and supplication,

Also to reveal the gematria**' of 'end' (Ketz),

That is,

That then is the propitious time to pray that the end of the redemption draw near,

"End of days" and "End of the right"⁷*',

And as we stand on the Shabbat following the 'Ketz' of Atzeret,

Shabbat Parshat Nasso,

"Nasso"

(acronym for the year 'I will show him wonders')

Shvat... - this is the most opportune time for the innovation of 'A new Torah from Me shall go forth\',

and 'the new heavens and the new earth that I make' - not only in future tense,

but in present tense,

and even that in the moment after this, it becomes already in past tense,

since 'Behold, it comes\',

and it has already come.

Sefer HaSichos - 5751

[And extra emphasis in this matter - by arranging a special Farbrengen"׳

(not in the usual manner)

of all Jews during the time of "Rava d'Ravin",

which is most connected to the true and complete redemption"׳

(as above, sec. 12)

,

and in the manner of an actual meal,

and in Birkat HaMazon"⁵׳

(Even for eating that does not have the measure of satiety⁵)

On "the cup of

blessing"⁵²,

which is connected with the true and complete redemption through our righteous Moshiach,

as we find in the Gemara⁵⁵ regarding the cup of blessing at the conclusion of the meal in the future⁵⁴: "They give⁵⁵ to Avraham Avinu a cup of blessing to bless,

and he says to them, 'I do not bless,' etc.,

they say to him, 'David, take and bless,'

he says to them, 'I will bless, and it is fitting for me to bless,'

as it is said*⁵ 'A cup of salvations I will lift up, and in the name of the Lord I will call,'

"The throne⁵⁷ of David in the World to Come holds two hundred and twenty-one logs,

as it is said"⁵ 'My cup is full,'

in gematria it is thus"⁵]

.

Parshat Nasso,

12 Sivan

And the deed is the main thing"■׳¹:

Since the Shabbat day following the Giving of the Torah,

Parshat Naso,

of the year "I will show him wonders",

it is the most opportune and auspicious time for the revelation of "A new Torah from Me shall go forth" - it is understood that the instruction for action that the time brings about is in the preparation

(a semblance and example and brings it into actual deed)

for the fulfillment of the prophecy "A new Torah from Me shall go forth".

And simply - renewal and addition in the study of Torah with vitality and delight until he innovates new insights in Torah,

Both regarding himself,

and regarding his influence on others,

"Raise many students",

as is known that 'every Jew can reveal mysteries of wisdom and innovate new intellect in Torah,

both in Aggadah, both in the revealed (parts), both in the hidden (parts),

according to the aspect of the root of his soul,

and is obligated in this matter"⁹⁹,

including and especially - renewal and addition in the study and dissemination of the innermost part of the Torah that has been revealed in the teachings of Chassidut,

A taste and example and 'sampling' of the Torah of Moshiach

("Those who taste it merit life"*')

,

Therefore, through this we hasten and speed up and bring about the coming of David, the King Moshiach.

And it is most worthwhile and proper that each and every one accept upon himself that in addition to reciting Avot chapters

("matters of Chassidus" ... "in Babylon, Shabbat praises of summer,"

he should add and study with concentration one Mishnah

(for every

the less)

with the commentaries of the Mishnah commentators,

each one according to his measure.

And may it be His will that from the speech and acceptance of a good resolution in the above-mentioned, we come immediately and at once to the revelation of "a new Torah from Me shall go forth,"

in the true and complete redemption through our righteous Mashiach,

And "Moshe

(who received the Torah from Sinai")

And Aharon

(who will light the menorah in the Beis HaMikdash)

with them,

and the Baal Shem Tov and all our Rebbeim, Nesi'einu, until the K'vod K'dushas Moreinu V'Rabbeinu Admor with them,

together with all the tzaddikim and nesi'im of Yisrael and all Bnei Yisrael

("And Your people are all tzaddikim")

in previous generations,

that "awake and sing, you who dwell in dust"⁵,

Together with all Bnei Yisrael of our generation,

souls in bodies without interruption in the meantime,

and all together hear the "new Torah

(that)

"shall go forth from Me",

in our holy land,

in Jerusalem, the holy city,

on the holy mountain,

In the Holy Temple and in the Holy of Holies — "from above the ark-cover which is upon the Ark of Testimony, from between the two cheru_bim."

" 1.

And moreover — and this is the main point — immediately and at once,

"Immediately" (Meyad) acronym for Moshe Israel

(the Baal Shem Tov,

for when his wellsprings spread forth, the Master will come —)

David Melech HaMoshiach,

and literally,

In a manner of actuality,

below ten handbreadths,

literally literally.

Sefer HaSichos — 5751