English translation — משיחות ש״פ בהעלותך, י״ט סיון ה׳ומש״א

In the portion of Behaalosecha there is a novelty regarding all other portions of the Torah:

The Gemara says,

on the portion of "Vayehi Binsoa HaAron"

(in parshas Beha'aloscha¹)

"It is an important book in its own right,"

And according to this it follows that

(as the Gemara there brings the exposition on the verse■ "She hath hewn out her seven pillars")

Then there are "seven Sifrei Torah"⁴,

Because "this parshah

(Vayehi Binso'a HaAron)

is a book by itself,

Thus, above is a book unto itself and below is a book unto itself.

.

Thus, the book of Vayidaber

(Numbers)

is divided into three books⁵,

Consequently, there are "seven books of Torah״

(The four books - Genesis, Exodus, Leviticus, Deuteronomy,

and the book of Numbers which is divided into three books)

.

Based on this - the novelty in parshas Behaalosecha,

that the parshah itself includes "three books"

(the part of the parshah before parshas Vayehi Binesoa Haaron,

parshas Vayehi Binesoa Haaron,

and the part of the parshah after this)

.

In this there are several matters that need to be understood:

(א)

A perplexing thing: according to the division of the "seven Torah scrolls",

it turns out that the sixth book

(the third book in the Book of Numbers,

after parshas Vayehi B'nesoa Ha'aron)

starts with "Vayehi ha'am k'mit'on'nim"⁵ - an undesirable complaint which brought unwanted consequences

("and fire burned among them etc."⁵)

,

And then - continuing the matter regarding the sin of Miriam⁶,

And thereafter

(But in the following portion•)

Regarding the sin of the spies etc.!

The novelty in this is also seen in this - that all books have a name,

taken from the first word

(or first words)

from the book: Bereishis

(The first word of the book/ Shemos

(The second word/ Vayikra

(The first word)

,

Bamidbar

(From the first verse in the book/ Devarim

(The second word/ and also the second book in Bamidbar is called "Vayehi Binsua Haaron"; whereas the third book

(in the book of Bamidbar)

- one does not find that he is called by the name

(the book "Vayehi Ha'am Kemitonenim" and the like)

.

And moreover: the first words before the eulogy of Eden about an undesirable matter.

And even that every word by itself points to a bad thing: "vayehi⁷" - "every place where vayehi is said is only an expression of sorrow",

"the people" - "the people are only wicked"!

Parshas Behaalosecha,

19 Sivan

"As complainers" - simply a matter not good.

(And similarly in the continuation of the verse: "

(as complainers)

evil in the ears of the Lord"/

And to note - this is the opposite of the teaching of the Torah: "A person is obligated to bless over the bad just as he blesses over the good."

(ב)

Generally, the Torah divides itself into the Five Books of the Torah,

five fingers.

What is the difference and function of the seven books of the Torah?

(ג)

Since the division of the book of Bamidbar into three books - and as a result, the entire Torah is divided into seven books - is specifically in Parshat Beha'alotecha,

Therefore, one must say that there is between them a

(substantive)

connection.

Simply, the connection between them is understood from the fact that the menorah - "Beha'alotecha et ha'nerot"¹ - is connected to the matter of the Torah

(Torah and the like)

; And just as "Behaalotecha et HaNeirot" consists of "the seven lamps",

so too the Torah is divided into "seven books of the Torah"

(corresponding to the seven lamps)

⁹-׳.

What is the connection

in the content of the matters,

and how does this accord with the division of the Five Books of Moses.

It will be understood according to the explanation in the content and directive of "Beha'alosecha Es HaNeiros" in general.

As is known, all matters of the Torah

(Torah from the word Hora'ah")

are a directive for a Jew in his service.

And specifically the matters connected with the service in the Mishkan - which are reflected in the service of every Jew,

as it is written, "And they shall make Me a sanctuary and I will dwell in their midst",

"within each and every Jew"¹⁰",

And specifically, the lighting of the Menorah

("When you raise the lamps")

The Mishkan,

which expresses the general content of the service of a Jew to serve the Almighty,

(as follows)

.

And in introduction: Although in Behaalotecha - as in all matters of Torah - there are many interpretations

("sixty myriad interpretations" according to the simple meaning,

the allusion,

The discourse and the secret•²/ comes first to all the simple explanation according to the plain meaning

(A verse never departs from its plain meaning

Sefer HaSichos - 5751

its plain meaning²)

,

which pertains to every Jew and all Jews,

the men, the women, and the children.

And to note - this is Rashi's acquisition - "I²² have only come for the plain meaning of the verse"' ? understanding even for a five-year-old

(Since he is involved and learns)

To Scripture.

From this it is understood,

that the

(Torah from the word)

instruction from "When you light the lamps" for every Jew one must

(first and foremost)

extract from the simple interpretation in Rashi on the verse,

that every Jew can understand him,

and thus it is understood that also the lesson from this applies to every Jew,

the men, the women and the children,

also at the beginning of his service

(before he reaches higher levels in his study and service)

.

On "Behaaloscha" Rashi explains: "Because the flame rises, it is written regarding their kindling an expression of ascent,

That one must light until the flame rises on its own.

The explanation of the instruction in this:

"Beha'alotecha et ha'nerot" generally means the overall service of a Jew to serve his Master■²: the*¹⁵ service of "an-

lighting" the "candle of Hashem is the soul of man"²² with the light of "a candle of mitzvah and Torah light"',■׳,

And through this it should shine with its brightness,

and illuminate his entire existence,

his body and his portion in the world - "all your deeds should be for the sake of Heaven" and "in all your ways know Him""²,

and also illuminate the people around,

Until - to illuminate the entire world

(From it light goes out to the entire world²)

- with "A mitzvah is a lamp and the Torah is light,"

And such a light which connects - mitzvah from the word tzavta and connection³ ■ - the physical world with

(as it were)

the Almighty,

so that the world becomes - in the well-known expression⁴ - a dwelling place for Him, blessed be He, in the lower realms,

a "shining menorah" that burns and shines with Divine love.

And the manner in which one must perform the divine service - is,

As Rashi explains: "One must light until the flame rises on its own": Even though the lighting and raising of the lamps is done by the Jew who lights the lamps,

The mitzvah consists of the lamp being kindled in such a way that afterwards it shines on its own,

The flame of fire goes up "on its own",

And does not require the action and assistance of the one who lights the lamps.

So too in divine service: although

Parshas Beha'aloscha,

19 Sivan

60

The Almighty gives powers to a Jew to do his service.

("HaKadosh Baruch Hu helps him")

In "a candle is a mitzvah and Torah is light"

[In addition to that which He has made and "kindled" the "candle of Hashem is the soul of man",

and sent it down below]

,

And so also a Jew receives powers from Aharon the Kohen.

(Shepherd of Israel)

Well—the Kohen lights the "Ner Hashem" (Candle of G-d) below,

And also groups of fine parents and educators,

And from other people around him

(And in the language of the verse—"A man helps his friend, and to his brother he says, 'Be strong.'")

- Nevertheless,

The completeness and truth of the service lies in this,

That

(After he becomes "ignited" by others)

He becomes a "self-rising flame",

So that the "candle of mitzvah and light of Torah" elevates him so much,

That the light from him - from his existence

(as a soul in a body)

- itself

("by itself")

,

so that he does not need to come to the action of the influencer

(the "lighter of the candle" / being a "flame that rises by itself".

And specifically Rashi's wording - "a flame that rises by itself":

"Flame": Before the candle is lit, one has a candle,

a vessel,

oil and a wick

But this does not light.

The service of a Jew consists in this: that he kindles the candle,

so that it becomes a flame,

a luminous candle,

which shines and illuminates the surroundings.

And not only a small candle,

but rather a flame—a fire flame.

"Ascends": his service of illuminating like a

"flame" with "a candle of mitzvah and Torah light" must be in such a manner,

that he does not remain standing in one place,

but his illumination is with a constant motion of walking and ascent

("we ascend in holiness"")

: in addition to that which he has the advantage of walking in general

(which is above standing

(even from standing with strength)

,

And in the language of the Haftarah: "walking among those who stand"⁷^ his walking is in a manner of "ascending": it can be a walking in length and width,

Walking in the same "area" and type of service,

But in a manner of spreading out in length and width: "ascending" means,

That he rises above the area and level where he was until now

[As this is with a flame simply'‑]

- A higher type of avodah.

And the "shalheves oleh" is - "maaleh": this becomes his own nature and reality,

From itself! it lights.

What additionally must all these conditions be so that the candle should be a vessel qualified to be a candle that lights by itself,

by having a

Sefer HaSichos - 5751

wick and oil that is ready

("bateil")

to receive the light

[as explained in detail in Mishnah and Gemara in the chapter and section of "With what may one light and with what may one not light?"]

,

And similarly, in the service of God - the preparation and nullification of the person so that he can receive and contain the light of "a mitzvah is a lamp and the Torah is light,"

in a way that he should become a burning "flame.

.

Mali\"/ and in a manner of nnkeyy'\"/

And the service - in the manner of "a flame ascending on its own" - must be both regarding oneself,

both regarding the service with others,

and both regarding the service in the world

(as follows in S.H.)

.

Regarding one's own service:

Even though the service of "a mitzvah is a lamp and Torah is light" of a Jew begins and comes mainly from the Above and from his parents, the two partners in his birth

(and educators)

must completely internalize this,

so that he becomes a "flame ascending on its own"/

As it is in "Torah Or": After what at the beginning of learning Torah, a Jew is a recipient of Torah and from his teacher and rabbi

who teaches him Torah - he must then toil in understanding Torah with his own comprehension and grasp,

until this is engraved in his memory and intellect,

until in a manner that the Torah becomes unified with him

(and he no longer needs to come to his rabbi)

,

until then "called by his name"■* therefore "Torah of mine is"²*

("mine")

,

until then on the contrary - he becomes a innovator and influencer in Torah,

in the manner of "a flame rising by itself"/

[And more generally - the essence of the Giving of the Torah: although the Torah was given by the Supreme One to Jews and through the power of the Holy One, blessed be He, Jews can study Torah

(in the example like "when you raise the lamps" specifically by the power of the one who kindles)

,

This was given in such a way that Torah "is not in heaven",

given specifically to Jewish souls in bodies,

and specifically the earthly Beit Din has the power to decide the halacha**,

to the point that the Most High Himself, as it were, and the heavenly Beit Din come to hear how the verdict is below⁵*,

and the Holy One, blessed be He, "smiles and says: My children have triumphed over Me, My children have triumphed"* - because the Torah

(of the Menorah)

below becomes in the manner of "a flame rising on its own"]

.

And likewise in his own study: He learns a topic in Torah many times, as in their days — "one who repeats his chapter one hundred times"⁷*,

Parshas Beha'aloscha,

10th of Sivan

As was the custom in their days

(in the time of the Shas)

"⁴ — until it becomes engraved in his memory,

so that he does not need to come back to learn it again,

but rather it is 'filled' — it is recalled in his intellect and memory;

[And nevertheless, he must learn one more time

(One hundred times and also the⁴)

- not because there is a lack in the "Mali'"

(On the contrary: by him the "Mali"' is in perfection,

the habit becomes natural⁴

(Second⁵⁰)

)

,

Only in order to change and add to his habit”⁴ -

(And when he multiplies, he is called⁵ “ovdei Elokim”)

]

.

And likewise in “ner mitzvah,”

The fulfillment of mitzvos: The completeness of the service is when he accustoms his physical body to fulfill mitzvos,

in a manner of “maili” - like “when it reaches the study from my soul, I bowed”⁵²

[And together with this, it is not in a manner of “mitzvas anashim melumada”⁵⁵,

Only in a manner of - "Ma'aliz Bakodesh"⁵■

(in hiddur mitzvah and the like)

]

.

And in addition to this, his service in Torah and mitzvos must be in a manner of "Shalheves Ola Me'aleh",

Must also be so regarding his service in matters of reshuth

(All your deeds should be for the sake of Heaven and in all your ways know Him"²)

- that his existence in all the ma'at-

At times

(not only during Torah, prayer, and fulfillment of the mitzvos)

is so permeated with "I have set Hashem before me always"⁵⁴,

that in "all your deeds" and "all your ways",

in all things that he does - even when he eats and sleeps and occupies himself with his business in worldly matters - he is a "flame rising on its own" / on his own he conducts himself in all matters "for the sake of heaven" and "De'u".

And so it must also be regarding the service with others⁵⁵: the true and complete influence on another,

is specifically when that one becomes a "flame rising on its own" - that even when the influencer and rav goes away,

he remains on his own a shining light in "a mitzvah is a lamp and Torah is light" and in matters of the secular.

(Not only in action, but also in thought and speech)

,

Because this became his reality,

his nature and habit,

in a manner that he can stand on his "own feet",

and not need to come to his teacher and educator — "a flame rising on its own".

And one could say further: The service of "on its own" itself can be in two ways:

(א)

Although, in and of itself, the physical body of a Jew is initially not illuminated by "a mitzvah is a lamp and Torah is light" and "all your deeds should be for the sake of Heaven," etc., one works on the body and accustoms it in such a way that "habit becomes second nature"⁵,

until [it becomes] first nature⁴⁴,

that he should fulfill the Torah and mitzvos "automatically".

This is, however, like an additional matter upon his exis-

Sefer HaSichos - 5751

Letter - because he

(his physical body)

Mitzvah was not naturally suited to the avodah,

And the proof is that one must habituate him to it,

But through "habit becomes nature"

[In addition to this,

nature itself is bound with measurement and limitation,

according to the limitation of his nature]

.

(ב)

Through that which one reveals how the existence of a Jew - also his physical body - is connected to the Supreme One,

And in the well-known expression*⁵: the true existence of the created being is the existence of the true being - so the service of a Jew in Torah and Mitzvos

(fulfillment of G‑d's will)

is not as an additional thing,

similar to the first time

(even without the work of habit becomes nature)

,

for his very existence is connected to the true being,

And by the Almighty, kivyakhol, there is no difference between the first time and the second time,

the third, etc.

And it can be said,

that the order of divine service must be,

that first - at the beginning of the service

(when the body conceals the light of the soul and Torah and mitzvos)

,

the service must be in the manner of har'gel na'aseh teva,

By refining the body: and through this one reveals - the essence power in the body of a Jew.

And similarly, as this is regarding the service of man

(on himself and on others)

- it must also be so regarding the service in the world:

By the fact that a Jew performs a mitzvah with a physical object in the world

(that most

mitzvos are specifically with physical objects⁵⁷)

-becomes a clarification and refinement in the physical object,

until in several matters it becomes an object of holiness

(as in the mitzvah of circumcision and the like)

.

And although the holiness of the object comes specifically through the person who sanctifies the thing,

specifically through the person who performs the mitzvah - but afterwards the holiness becomes acquired in the physical object,

so that even after

(time)

The fulfillment of the mitzvah and the sanctification of the object,

The holiness remains there⁵

[And similarly, the clarification and refinement in all physical matters with which one fulfills a mitzvah]

,

In a manner of "Mali".

Furthermore,

That the object has the power that a person should thereby make an oath by holding a holy object*⁵,

Then specifically through the object of holiness, the oath of the person is fulfilled

(which would not have been through the oath of the person by itself"*,

Shabbos Parshas Beha'alotcha,

19 Sivan

Although the holiness of the object became through the person/ that he is bound to fulfill the oath•⁶

[And also oath from the word satisfaction,

satisfied with the powers that come to you from an oath,

As known, the explanation⁶² of "We adjure him: Be righteous, etc."*]

- And this demonstrates that the holy writing in the object has become "rising by itself" from the object itself,

And this opens in the oath of man

(also from the language of satiety⁶⁴)

.

As this relates to the holy object of sacrifices: although the sanctity of the sacrifice comes through the person who sanctifies the sacrifice,

the sacrifice becomes consecrated with inherent sanctity,

which is not subject to redemption⁶⁵,

The holiness remains in the manner of "malei",

until the sacrifice atones for the person

(Although the sanctity and offering of the sacrifice is specifically through the person who dedicates and offers the sacrifice,

as it is written⁶⁶ "When a person from among you brings a sacrifice to G‑d"

(and similar)

)

.

And the novelty in this, it can be said,

So even though the physicality of the world is not connected with holiness,

and in order to draw down holiness there,

until in a way that this

should cause that from this there should become an object of holiness - one must reach the power of the Holy One, blessed be He, Who connects opposites

(which was given at the Giving of the Torah,

when the decree⁶⁷ between upper and lower [beings] was nullified)

•⁶,

the Al-mighty gave the power

(To a Jew)

,

That through doing a mitzvah with a physical object, the physical itself becomes a holy object in a manner of "oleh mali",

What needs, as it were, not to reach the supernal power

(and the power of man)

to continue holiness into Imi⁶.

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[In the example of how this is simply the matter of the candles,

Then one must have the person who kindles to light the candle,

Because the physical wick and physical oil by themselves cannot ignite; but after they are lit in an appropriate manner - they burn "by themselves",

The physical wick.

And physical oil becomes the source for the light of the candle

(And when there remains no wick and oil,

it extinguishes itself)

)

.

And thus this is also regarding the service in matters of permission: "All your deeds" of a Jew must be done "for the sake of Heaven",

and moreover - "In all your ways know Him",

That in addition to this, it is for the sake of Heaven

(for example,

that he eats in order to have strength to learn Torah or to fulfill mitzvos)

,

one makes from it a G‑‑‑‑‑ a kosher mitzvah and so forth,

until that 'Your ways' themselves become

(a part of)

"Da'aso" itself"⁴⁹.

And not only that one does not need to reach that the Jew should need to do it anew each time,

but on the contrary: the matter of permission itself is 'oleh m'eilav',

and it arouses him to his service.

As understanding simply also comes a

to be always in the passive to bring him from nothing to something)

- behold,

since He, blessed be He, is "the impossible of impossibles"

(see Responsa of Rashba, section 418.

brought in the Book of Inquiry to the Tzemach Tzedek, 34,

Sefer HaMaamarim 5678, see there.

And further)

,

Behold, the proofs of intellect are not evidence regarding the manner in which creation took place.

But regarding coming into existence - there is a source in the Torah,

and so the Alter Rebbe received from his teachers.

that coming into existence is anew at every single moment

(Shaar HaYichud VehaEmunah, ch. 1)

: but this is not the case regarding the extension of holiness into the creations,

Meaning that after the holiness was drawn down the first time within them

(through the fulfillment of a commandment in a physical matter)

,

the holiness "ascends by itself"*,

as mentioned above.

And this is self-explanatory.

And it is well-known.

Kind - as discussed above

(Section 2)

So the instruction of "Shalhevet Olah Me'aleha"

(which is stated in Rashi - 'at five years old for Scripture')

is for all Jews,

also for children:

When one establishes in the child's room a Chumash,

a Siddur,

a charity box and so forth - one must establish it in such a place and in such a manner,

So after one has established it,

one must primarily focus on the person who established it,

and even not on the child,

that he should remember to use the Chumash and the like,

Rather, when he enters the room, the Chumash itself 'raises itself up' and arouses him to look and learn in it; and similarly the Siddur.

And similarly, the tzedakah box — it should be placed in such a place and in such a prominent manner,

that it arouses the child to throw in a prutah for tzedakah.

And similarly in all matters of educating Jewish children,

And from this it is also understood regarding the words of permission of adults,

And etc. the fulfillment of their mitzvos - that this must be done in a manner,

that the object itself

(with which one performs a mitzvah)

- is "oleh m'eilav",

until it demands of the Jew for his service.

According to the above, one will understand the concept of "Vayehi haam kemisonenim" - the beginning of the sixth book of the "Seven Books of the Torah",

And the connection with Parshas Beha'alosecha

The content of "Beha'aloter es ha'Neiros" - "ad she'tehe shalhevet oleh me'eilav" - is,

That the service of a Jew must be in a manner that he ignites and illuminates

Parshas Beha'alosecha,

19 Sivan

himself and his portion in the world and the entire world with "ner mitzvah ve'Torah ohr",

until in a manner that "the flame rises on its own",

that also the existence of man

(his physical body)

- which mitzvah is that it elevates the light of the soul — should be "a flame rising on its own" in "a mitzvah is a lamp and Torah is light",

And likewise to bring about in the reality of the world,

by making from the physical things in the world an object of holiness.

From this it is understandable,

that the perfection of the service is at the time of 'when you raise the lamps' 'until the flame rises on its own' is brought about and encompasses all details of man and all details of the world,

from the lofty matters to the lowest matters — because the service in the manner of 'on its own' is indeed the touchstone that the service is in ultimate perfection and ultimate truth also from the perspective of the existence of man and the existence of the world

(and not only from the perspective of the Supernal power,

Or at least from the power of the one who lights the candles)

,

And therefore it needs to go through all the particular levels,

until even the lowest part,

so that even that should illuminate "from above".

And on the contrary: specifically through that which the lowest one illuminates "from above" with the Divine light,

it demonstrates the perfection and truth of the matter of the service "from above"

(also in the higher levels)

.

On the well-known parable,

Then specifically David lifts up from the lowest part of a building,

one lifts up the entire building over the highest levels of the building.

Accordingly, it is understandable why the command of "When you kindle the lamps" was said to Aharon the Kohen Gadol

(and he fulfilled it in practice)

-

For⁵⁰ the nature of Aharon is as explained in the Mishnah•■⁷ - "

(Be among the students of Aaron, etc.)

"Loves the creatures and brings them close to Torah": He has love even for those "distant from Hashem's Torah and His service, and therefore they are called mere creatures"⁷⁵

(Their only virtue is that they were created by the Almighty)

,

"And brings them close to Torah" - the "creatures" who are on the lowest level, he brings them close to Torah, which is above all the highest ones,

In such a way that he is for them

(the "creatures")

themselves brought close to Torah

(and not, G‑d forbid, bring Torah closer to them/ until they become "a flame that rises on its own").

And from this, as this is revealed among Jews,

(that also the "creatures" are "rising on their own")

from this there is also drawn the power into the world,

to illuminate also the lowest part of the world,

until in a manner that "the flame rises on its own."

The difference between the two matters of divine service mentioned above -

(a)

the personal service,

and

(b)

the service in the world,

and in particular -

(a)

the service in matters of holiness,

And

(b)

the service in worldly matters,

even in the lowest part

("berios")

- is in the manner of the difference between the number five and the number seven.

As it is in holiness

(which from there is then drawn downward)

: Both Jews and Torah are divided into two divisions: the seven lights of the Menorah correspond to the seven types in

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into which all Jewish souls are divided,

corresponding to the seven attributes: there is one who serves out of love,

there is one who serves out of fear, etc., up to Malchus⁷⁷; and similarly there is a division of Jews into five levels corresponding to the five books of the Torah,

and it can be said that this is hinted at in today's chapter⁷: "Five students did Rabban Yochanan ben Zakkai have,"

and it is explained in the commentaries⁷,

that we must say that Rabban Yochanan ben Zakkai

(When he was the Nasi of the Sanhedrin,

until then, with his request "Give me Yavneh and its sages""" there is fulfillment of Torah study until this very day)

had more than five students,

but the explanation in this is - that all his students,

and all students and Torah learners in general

(all Jews - about them it is said "And all your children shall be students of God")

,

are also divided into the five types and levels-".

Thus, as above, Torah is also divided into "seven Sifrei Torah,"

and into "Chamishah Chumshei Torah."

One of the differences between them

(Chamishah and Shivah)

: Chamishah is primarily connected with the service in holiness

(and in general - one's own service)

,

and Shivah means the service also in the world

("creations")

.

as this is in the attributes

(sefirot)

the supernal: the five attributes from Chesed to Hod include

(the main)

the attributes,

as known, that the fifth sefirah

(Hod)

Is the "end and completion of the sefirot mainly the middot",

And the sixth and seventh sefirah

(Yesod and Malchut)

Is the source of influence to BYA",

Alma deProoda⁵".

And this is among the differences between how Jews are divided into seven levels

(corresponding to the seven lights)

- which includes all levels of Jews,

Also.

The lower levels

(up to "those far from G‑d's Torah, etc., mere creations"},

Corresponding to the sixth and seventh levels; and how they divide into five - as students of the Five Books of the Torah and their entire explanation

("Rabban Yochanan ben Zakkai had five students",

whose entire essence was Torah and holiness")

,

Connected primarily with holiness

(the 5 sefiros)

.

And likewise is the distinction in Torah between the division in the usual manner into the five books of the Torah

(analogous to the five students)

-because the main essence of Torah is connected with holiness: but since Torah needs

Parshas Behaalosecha,

19 Sivan

Also revealed in the world that was created in seven days of Genesis.

(And 'the entire Torah was given to make peace in the world'⁸⁷/ Therefore there is also the division into 'seven books of Torah',

including the sixth and seventh levels,

The source of influence in the world.

This also corresponds with the content of the 'seven books of Torah': the first five books - whose general content is indicated by their names

(Genesis,

Exodus,

Vayikra,

Bamidbar,

and Vayehi Binsoa HaAron)

- are connected

(and especially the beginning of the books)

mainly with holiness

(creation of the world,

names of the children of Israel,

And He called to Moses,

the census of the children of Israel in the Sinai desert⁸⁸,

And it was when the ark traveled - Torah / discussion the sixth book begins with an undesirable matter - "And the people were like complainers",

and then regarding the sin of Miriam and then - the sin of the spies in Parshat Shlach,

and the incident of Korach in Parshat Korach etc.

[and also the seventh book - "These are the words",

"words of rebuke"⁸

,

Because from this sixth book of the Torah—a place is given that after a multitude of chains of descent there should be a descent in the world,

Therefore the book begins with a matter of descent in the Torah itself

[But being in the Torah, this is all holiness—in the manner of 'Jacob'⁶⁰ and Esau mentioned in the portion⁶¹,

But from the narrative in the Torah

there then becomes a granting of place after the chain of descent etc. regarding the descent in the world]

:

But on the other hand,

this too is a book in the Torah,

And moreover - the book begins with "And within it" of the portion Beha'alotcha et HaNerot,

Which includes the kindling of all seven lamps "until the flame rises on its own" - and this gives the capability that the Divine light of "A lamp is a mitzvah and Torah is light" should reach also in a state of descent below

("And the people were like complainers") / until that also there the concept of "a flame rising on its own" should be revealed

[And this demonstrates the completeness and truth of the service,

as above]

- through the service of teshuvah,

until the completeness of teshuvah

(from love/ and through this it becomes "rising on its own" - the quality that comes out "from itself" specifically through teshuvah for the sin

That which is not present in the righteous,

until that in the place where baalei teshuvah stand, even the perfectly righteous cannot stand, see⁶²)

- intentional sins become for him like merits⁶³,

until actual merits⁶⁴,

"since through this one comes to this great love"⁶⁵-⁶⁶.

And perhaps we can say,

that this is the reason why the beginning of the sixth book is with "And the people were like complainers" and this is in Parshas Beha'aloscha - because the intent in this story in the Torah is to give the power

(of the Torah)

On the service of teshuvah

[And as hinted in it, with what it says "ke'mis'onenim",

with a kaf of comparison,

because Jews are not related to actual "mis'onenim",

only "ke'mis'onenim",

with the true intention - that from this should emerge the virtue of teshuvah]

.

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And from this is drawn the power to perform the service in the world simply,

And also transform the lowest things in the world so that "angels" may shine with G‑dly light.

And the point on this comes from the book before it, the fifth

(completion of the attributes)

-"And it was when the ark traveled, Moshe said: Arise, Hashem, and let Your enemies be scattered, and those who hate You flee from before You"

(clarification of the extraneous)

,

And when it rested, he said: Return, Hashem, to the myriads of thousands of Israel.

(Indwelling of the Shechinah⁶⁸ - revelation of holiness)

.

And so too is it understandable concerning the portion of the Spies

(in P⁶⁹ Sh'lach)

,

And preceding the question:

(a)

How is it that the Torah should recount in detail the episode of the spies,

which is derogatory to the spies - when the Torah is careful even not to speak derogatorily of a non-kosher animal⁷?

(B)

The haftarah,

which must be "on the topic of the parshah"⁸,

discusses the sending of the spies by Joshua, which was carried out successfully - exactly the opposite of the episode of the spies in our parshah.

And the point of the explanation is: the intention in what the Torah recounts the episode of the spies - is to bring out the elevation that emerges also from the episode of the spies - as is revealed in the haftarah,

that through the sending of the spies by Joshua,

And one might say that he learned this from Moshe Rabbeinu,

and Yehoshua

He did not depart from the tent¹,

And he is 'like the face of the moon' which reflects the 'face of the sun' of Moshe¹ - it was fulfilled in the fullness of the mission of Moshe and his intention to conquer the land through the sending of the spies.

And it is emphasized in the verse that Yehoshua was among the spies of Moshe,

and he

(with Kalev)

fulfilled their mission properly,

Until they said² 'that "the land is very, very good"'.

[Furthermore: Also the intention of the spies was inwardly for good,

and at that time they were worthy⁴"¹,

as explained in books⁵"¹ - that because of the greatness of their level, they say"¹ that "they have no portion in the World to Come",

because they are above a portion in the World to Come]

.

And in this one also sees the concept of "a flame rising of its own accord": specifically that which Yehoshua ostensibly learned from Moshe to send spies

[And to note that the sending of the spies by Moshe was "with their knowledge"⁷"¹,

Concerning "Mali"']

- then he himself - "Mali"' - sent spies and they fulfilled their mission, and then Joshua specifically brought Jews into the Land of Israel with all the virtues therein.

And it is sweetened in that Joshua is "like the face of the moon" - that the moon receives from "the face of the sun"

(Moses)

,

but then this becomes a light of its own

("Ascends from me"' / the virtue of the light of the moon).

Shabbat Parshat Beha'alotecha,

19th of Sivan

And one should connect this atmosphere with that which in the week of Parshat Beha'alotcha

(and reads Parshat Shelach on Shabbat at Minchah)

becomes the elevation and completion

("v'yivulu"••')

of the fifteenth of Sivan,

when the moon becomes "kayma sihara b'ashl'muta"⁸² of the month of Sivan - the elevation and completion of the light of the moon,

And from Israel who are compared and counted to the moon*,

And they are destined to be renewed like her⁸³".

And from the 15th of Sivan one comes to the 16th - 4 times 4 - Sivan,

And the 17th of Sivan,

And the 18th of Sivan,

Until the Shabbat of the 19th of Sivan,

Which then leads into Sunday the 20th of Sivan - which has the virtue of repentance and the virtue of the righteous together,

A time of favor, the fast of the 20th of Sivan"⁸⁴,

The service of "a flame rising on its own" but in a good state:

The Magen Avraham writes,

that "it is fitting to fast on the twentieth of Sivan in the entire kingdom of Poland".

Nevertheless, our Rebbeim did not conduct themselves this way,

even during the time when the Rebbe my father-in-law was in Poland

(and some conducted themselves there with fasting)

.

And it can be said that this is not because, Heaven forbid, our Rebbeim lacked the virtue of fasting on the twentieth of Sivan in Poland,

But on the contrary: one has the advantage in this - by not being frivolous

(In the manner of the advantage of Purim relative to the day

(which is)

like Purim)

.

And in particular, according to the known, the great advantage in twenty - in gematria

Keter⁴.

And it can be said that this is like the advantage of teshuvah in the service of the tzaddikim

(to bring the righteous to repentance⁵)

.

And to add regarding the connection with specifically "the Kingdom of Poland": It is known that when the first Jews came to live in Poland,

they said that "Poland" is from the phrase "here lodge",

that here one will lodge during the time and place of the exile•⁵.

[And this is the true reason why the nation called the country thus - although they themselves did not see, their mazal saw*⁸⁸)

.

And to add,

Then lodging is specifically at night,

And if

(darkness of G-d)

Exile is comparable to the concept of the night.

So the meaning of "here lodge" is - that living in this place is only a matter of overnight,

in the time of exile,

But afterwards, one will go out from it and come to the true place of every Jew - Eretz Yisrael,

In the true and complete redemption.

But on the other hand - this is still a way of "lodging",

So although one is still in exile, the Almighty helps that one has a place to lodge in tranquility

(relatively)

.

- as it was in the good years in Poland,

that the Jews there lived in tranquility•״,

And in special times -

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In a manner that "all the ministers of the countries etc. carry the Jews"",

As is known that many of the government ministers used to give their assets to Jews

["Moshke" - as the gentiles called them,

those whose lot they saw in the life of Moses that is in each one of Israel"²]

that the Jews should lead with it,

And the Jews used it for good and holy matters according to their opinion, intellect, and wisdom.

("according to your opinion" / as in "and you shall empty out Egypt"¹²¹

(contrary to how the nations used the assets when they were in their hands,

as is known)

.

From this there is a hint in the service of G‑d

(as is known, that one must derive a lesson from everything one hears or sees)

: First and foremost, a Jew must know,

So exile is darkness and night,

and it's only as if one stays overnight there

(but this is not his true place and situation)

.

Together with this - one must know that one must utilize that which "here he sleeps" itself

(in the manner of "olah me'aleh")

for good and holiness - until that the Jew becomes "night was created only for learning" - by utilizing the rest of that place for

(adding to)

The study of Torah,

Including also simply in the state of Poland simply - to establish where one needs to have a rabbi and guide,

And those who should engage in bringing back to repentance the Jews who live there etc.

סס״א: Concerning the inhabitants under the king of Poland, the kingdom of Krakow and its surroundings, who from before and since considered themselves a refuge for the children of exile.

And in all this there comes further emphasis in the latter generations,

In the footsteps and footsteps of the footsteps of Mashiach, and especially in our generation,

The last generation of exile:

Although what "these days"¹

(in Temimim)

,

And especially in the footsteps of the footsteps of Moshiach, as explained in the seal of tractate Sotah,

And also the virtues of this generation come as a continuation of the generations before it,

And one receives all the powers and the abundance of service in Torah and mitzvos from the preceding generations,

So that the "lighting" of the "candles" of this generation comes as a result of the service and guidance of the previous generation, etc. - but one has the power,

So that immediately, however - should be "a flame rising on its own."

And moreover: specifically the heel of the foot,

the very last generation,

has the power to be "oleh maley" and elevate all the generations before it,

through that which the last generation of exile becomes the first generation of redemption - the redemption for all Jews throughout all generations!

And particularly that the shepherd■ Aharon HaKohen of our generation - the Rebbe, my father-in-law, the Rebbe, our leader - has openly demonstrated his love for all Jews,

including - "loves the creatures and brings them closer to Torah,"

through his many activities in disseminating Torah and Judaism and spreading the wellsprings outward

[And particularly according to the known"¹ that in this generation there are no such ignoramuses as in the early generations,

For today, every Jew has a connection and knowledge in Torah

(at least in the Oral Torah,

in which one is

Shabbos Parshas Beha'aloscha,

19 Sivan

3v6

fulfills one's obligation even when one does not know what they say²)

]

,

And especially - through his,

,

"Kol Korei'm" from "immediately to repentance, immediately to redemption",

and the announcement that one needs only "to button the buttons",

and then - the announcement that one has already finished this as well,

and it only needs to be "Stand ready, all of you" to go to receive the face of our righteous Mashiach in the true and complete redemption.

And therefore - this must add even more life and joy in completing the work of preparing oneself in the manner of "Stand ready, all of you" toward the redemption,

And in particular - by adding in 'a mitzvah is a lamp and Torah is light' and in a manner that it should reach and illuminate the entire surroundings.

Until - in the entire world.

And immediately and at once - everyone goes to the Holy Land,

into Jerusalem, the holy city,

to the holy mountain,

to the Holy Temple

(the third)

and to the Holy of Holies,

"With our youth and our elders, etc. with our sons and our daughters."

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