English translation — משיחות יום ה׳ פ׳ קרח, בדר״וז תמוז• וש״פ קרח, ג׳ תמוז ה׳תנש״א

3rd of Tammuz is the day when the Rebbe, the father-in-law, is

(in the year 5687 - P.R.Z.T.)

Became freed from imprisonment in the house of detention

("Spalerka" in Leningrad)

,

on condition that he immediately go into exile,

to the city of refuge, Kostroma, for three years.

At the time, one did not yet know whether this was a good thing¹ and how it would turn out

(Because even though a city of refuge is a "smaller" imprisonment than a prison,

But nonetheless, it is yet a dispatch with all the limitations thereof⁴,

and the danger remained that one might regret, etc.)

⁵; but afterwards,

in

the time of the 12th of Tammuz⁴,

he

(in Kostrama)

received the notification that they are freeing him,

And the certificate of freedom will be given to him tomorrow,

13 Tammuz,

And then - when he was completely freed - it was revealed,

That 3 Tammuz was the "beginning of the redemption": in addition to the fact that he then left the prison and was sent to a city of refuge

(a lighter punishment)

- it later became known that his exile to Castrama came instead of the punishment that had previously been sentenced upon him of capital punishment, G-d forbid,

Which would have endangered and affected - G-d forbid - the entire continuation of the matter of disseminating Torah and strengthening Judaism in general, and spreading the wellsprings outward in particular,

And in exchange for this, they lightened the punishment and sent him into exile,

Until this led to him being completely freed on the 12th-13th of Tammuz.

And because of this, the day was established as the "Festival of Redemption" every year.

The superficial question arises: Since the redemption was indeed a miracle from the Almighty

(for which it is necessary to say "Give thanks to the Lord for His kindness and His wonders to the children

Sefer HaSichos - 5751

man"⁵)

- Why was this initially not a miracle in the most perfect way,

that the complete redemption should come completely all at once,

And not as it actually was,

That it was staged in stages: first the beginning of the Geulah - the exodus from prison - on the 3rd of Tammuz

(But - they send him into exile/ and only several days after that,

the completion of the Geulah on 12-13¹ Tammuz?

Further: that after 12-13 Tammuz there was not the completion of the victory over the opposing side

(in that country/ as we see in practice that the various decrees against the Jews in that country remained demolished until that the Baal HaGeulah had to

(so to speak)

travel away from there,

And the obstacles and delays remained there for many years after that; and only now,

In the very last years - over sixty years after the Geulah (redemption)

(in the year 5687)

- we see the fulfillment of the Geulah - the redemption of all Jews from that country

(and as follows)

.

What is certain is the order in this - that the Geulah came in stages - with Hashgacha Pratis (Divine Providence),

with a reason in the matter,

And in particular that it is connected with the imprisonment and redemption of a Nasi in Israel,

and a

general redemption for all Jews

(as the Baal HaGeulah writes: "Not only me did the Holy One, blessed be He, redeem on Yud-Beis Tammuz,

but also all lovers of our holy Torah,

guardians of the commandments,

and also those who are called by the name Israel")

.

On this day of the 3rd of Tammuz — many years, many generations, many many generations earlier — there was a miracle: On this day" Yehoshua said: "Sun, stand still over Givon,"

and "the sun stood still, etc., until the nation had avenged itself of its enemies."

Since everything is with Divine Providence⁵,

and each year the matters repeat themselves as they were the first time,

it must be said that there is certainly a connection between the two miracles that happened on the 3rd of Tammuz: "Sun, stand still over Givon,"

and the beginning of the redemption of the holy Rebbe, my father-in-law,

(as will be discussed in section 7)

⁷.

Similarly to the aforementioned question regarding the 3rd of Tammuz

(Why this was initially not a miracle in the manner of a complete redemption)

,

It also requires an explanation regarding the miracle of "Sun, stand still at Gibeon":

Since a miracle occurs here,

and such a great miracle as stopping the sun

(which is among the greatest miracles that have occurred",

until the

Thursday, Parshat Korach,

on the 4th of Tammuz and Shabbat Parshat Korach,

the 3rd of Tammuz

and 65

the verse says, "And there was no day like that before it or after it")

so that Yehoshua and the Jews could continue the war by seeing the enemies and chasing after them

("For at that time the sun stood still opposite Givon, and he feared that it might set at its time and they would not be able to pursue the enemy in the dark of night,

And for this he said to the sun not to go on its course and to wait still in front of Gibeon,

In the place where it stands""²)

- The miracle could have already been a complete miracle,

That instead of stopping the sun so that one could wage war

(in a natural way)

by the light of day,

the miracle would have had to be

(d.

Then Joshua could and had to ask the Almighty)

That one should initially be victorious in the war

(And generally not need to come to stop the sun,

Or in a manner that even at night one could wage war,

Like "but for all the children of Israel there was light in their dwellings"²¹ when there was darkness among the Egyptians,

etc.)

,

And as it is stated in the verse preceding this one²²,

that "And Hashem cast upon them great stones from the heavens etc."?

Also regarding the actual miracle that "the sun stood still" - one must investigate in what manner the miracle occurred: whether it was only concerning the detail that is related to carrying out the purpose of the miracle - that the light of the sun should continue to shine

(the light of day/ and for this it is required that only the

(the sphere of the sun)

sun itself should stop and continue to shine upon the earth

(and similarly "the moon in the valley of Ayalon")

; or the miracle was

In his entire order

(Connected with the course of the sun/ the

That the miracle stopped also all those matters that are connected with the course of the sun - the reasons for this

(The course of the daily sphere,

and consequently - the course of all the spheres¹■²,

And this is through the revolution of the daily sphere,

"That encompasses and revolves around everything"²⁴/ and also the results from this,

And the revolution of the small spheres in the sphere of the sun itself²⁵,

And so forth².

The difference between the two modes is: whether it is a miracle that disrupts nature,

by setting only the sun

(and moon)

alone: or a miracle that acts within the nature of the sun,

and consequently, also in the entire order of the natural course of the sun

(connected with the course of all the spheres)

.

And we can say that this is in the manner of the two²

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types of miracles"²:

(א)

The miracle does not change the nature of the thing.

Like the miracle of the plague of blood,

that when the water turned into blood, they remained in the essence of water,

And when the miracle ceased,

Consequently, the transformation of water into blood was nullified.

And in our case - that "the sun stood still" was only a miracle relative to the sun itself,

and afterwards the fixed order of the sun's course within the course of the other spheres returned.

(b)

A miracle that changes the nature and reality of the thing

(like the miracle of "his hand was leprous like snow"²,

where after the miracle the leprosy on the hand was in a natural manner)

,

And in order to return to his previous nature, one must reach another miracle.

And it can be said that regarding this, it is an explanation on a similar question in our portion - regarding the miracle of "the staff of Aaron blossomed""'-:

Following the challenge to the priesthood of Korach and his assembly, the Almighty commanded Moses to take a staff from each tribe,

"Twelve staffs, each man's name you shall write on his staff,

and the name of Aaron you shall write on the staff of Levi,"

"And it shall be that the man whom I choose, his staff will blossom."".

And so it was - that Moses laid aside all the staffs "before the L-rd in the Tent of Meeting,"

And on the morrow - "And Moses came into the Tent of Meeting, and behold, the staff of Aaron had blossomed

In one of the three manners, etc.

And according to what is explained below, we turn

(because this caused a change in the nature of the sun's course)

,

It is possible to say that this was like the second manner or the third manner mentioned above.

To the house of Levi,

And a bud sprouted, and a blossom opened, and almonds ripened²⁰-

And Moshe brought out all the staffs so that all Jews should see them

And the Almighty said: "Return the staff of Aharon before the testimony as a keepsake as a sign"

"As a remembrance that I chose Aharon the Kohen etc."⁵-

One must understand: Since the "blossoming of the staff of Aharon" was a miracle to demonstrate the Holy One's choice of the priesthood of Aharon - it would have been sufficient if there were fully grown almonds on the staff,

And this would have been a sign for the Jews,

So it seems enough that the miracle is only in the detail that pertains to the intent of the miracle

("That I chose Aaron the Kohen")

- Why did the miracle of the almonds need to be a growth and development in a natural order - "And it brought forth a bud, and it bloomed blossoms, and it ripened almonds"

(And all this Moses showed the Jews"²²-)

,

And furthermore - "for a keepsake" there remained not only Aaron's staff and the almonds,

but also the blossoms,

as the Gemara says" "When the ark was hidden, his staff of Aaron and its almonds and blossoms were hidden with it, etc.""²³?!

Is the point of the matter in this*: the purpose and novelty of this miracle is,

That although a staff by itself is by its nature not capable of blossoming and producing fruit,

This can only be through the power of Hashem,

(a nes)

,

Nevertheless,

the miracle revealed

Thursday, Parshat Korach,

On the 4th of Tammuz and Shabbos Parshas Korach,

3 Tammuz

In the staff of Aharon,

Then it was and remained not just a miraculous matter completely above nature,

But it becomes connected with the natural order of the staff.

And therefore the manner of the blossoming was in a natural order

(but not within the limitation of time)

of the growth of fruits"⁴: "And it brought forth a blossom

(literally⁴¹)

and a blossom sprouted

(the fruit formed when the flower falls off⁴)

and it ripened almonds

(when the fruit was recognized, it was recognized that they are almonds⁴¹)

".

[And this showed the Jewish people,

that the Holy One, blessed be He's choice of Aharon the Kohen is in a manner that the priesthood becomes for him a natural advantage

(What remains constantly with Aharon and his sons)

]

•

And thus is also the explanation of the miracle of "Sun, stand still at Givon,"

and the miracle of the redemption of the 3rd of Tammuz,

as follows.

And one can say the explanation in this:

Chazal say⁴ that "Everything that the Holy One, blessed be He, created in His world, He created only for His glory."

So every thing in the world – although "world" stems from the term "concealment and hiddenness" – was created in order to reveal the glory of the Holy One, blessed be He,

And this is accomplished through the service of a Jew who utilizes the matters of the world for the glory of the Holy One, blessed be He.

And the reason and necessity for this is also hinted at in the language of the Mishnah "

(Everything that)

that the Holy One, blessed be He, created": since the Above-

The L‑rd made known in His Torah that "G‑d created" — that He created the thing and made known how He created it,

that He created it in a manner that He, as it were, takes His categories and time

(the six days of creation)

to create each created being with a unique power — the power of yesh me’ayin (existence from nothing) which is specifically in the aspect of Atzmus⁴⁴,

And especially according to the teaching of the Baal Shem Tov⁴⁵ that the creation of the world is renewed every single moment from absolute nothingness — this is proof that the Almighty wants the created beings to have a connection with their

(the power of G‑d)

Creator

(the Almighty / until they should

(can)

add, as it were, to the honor of the Holy One, blessed be He,

Because if not, the question arises: why did the Creator create the world

(not in a 'casual' manner,

that the creation,

for example,

does not know that 'the Holy One, blessed be He, created',

and does not know the manner in which He created,

With ten utterances⁴⁴ and the like,

nur)

there is no way that He "invested" His power

(the essence)

and His ten utterances in the creation,

and further: why did He create the world in a manner that He brings it into being anew every moment — could He not have created it with such a strong power,

that through its initial coming into being the world would have the power to endure for six thousand years,⁴⁷

and not need to come at every moment to a new coming into being from the word of G‑d*⁴?

Sefer HaSichos - 5751

And it can be said that the reason for this is,

because it arose in His will, blessed be He, that every created being should feel that he adds

(or through him it is added)

an addition and innovation

[For then a created being has a true and complete pleasure,

as it is the nature of creation that "a person⁴ prefers his own kav to nine kav of his fellow""⁵]

.

Then, in addition to that he fulfills what the Almighty commands him,

he adds, so to speak, an addition from himself; which is a true achievement — while he is connected with the Almighty,

he reveals the honor of the Holy One, blessed be He.

And because of this, the Almighty infused His creative power into the world,

and in such a way that He creates it constantly, anew every moment — because this connects every created being at every moment with the Almighty,

so that in every detail and every moment, the created being has the power to reveal anew the honor of the Holy One, blessed be He.

(The word of G‑d that revived him anew at this very moment.)

⁵¹.

If the creation had been created in a manner that he has the power of

the general principles of intellect that were created by G‑d,

And since He, blessed be He, is not defined by these reasons,

He could have created the world in an entirely different manner.

And these reasons apply only after we know that it arose in His will that the creation and conduct of the world be according to the general principles of intellect

(See Sefer HaSichos 5748, Vol. I, p. 134 and onward.

לקו״ש חכ״ז ע׳ 253)

.

the Holy One, blessed be He,

and this is a strong and great force that stands forever or for a duration of time

(and is not renewed every moment)

-then the revelation of the glory of the Holy One, blessed be He, would be in a general manner and a single thing.

Through that which every moment, every creature is created anew by the word of G‑d,

one reveals anew every moment the glory of the Holy One, blessed be He.

For example: by drinking water, a Jew makes the blessing "Shehakol nihyeh bidvaro"⁵¹,

and through this reveals the addition and innovation that the water does for

[because without the water he does not say the blessing]

in revealing the honor of the Holy One, blessed be He,

"Shehakol nihyeh bidvaro"

(the word of G-d which revived the water anew,

and - "Shehakol nihyeh bidvaro",

this reveals the word of G-d in all creations)

,

And when he drinks water and later makes a blessing a time later,

this reveals the word of G‑d

("His word")

the new [matter] that then comes into him

(the one who blesses)

and in the entire world⁵⁵

[and so on]

Thursday, Parshas Korach,

on Rosh Chodesh Tammuz and the Shabbos of Parshas Korach,

3rd of Tammuz

Through a private blessing,

"Borei Pri HaGafen"⁵⁴ and the like—this new matter of G‑d in all "Pri HaGafen" throughout the world! A.

A1v.

".

In a similar manner, this applies to the revelation of G‑d’s honor in all of creation.

(Nature! Similarly, this also applies to the revelation of G‑dliness through miracles: the ultimate intent of most miracles is,

that the miracle should not remain something entirely above nature,

but that the miracle should become connected with and permeate nature.

Similarly, this also applies to the miracle of “the staff of Aaron blossomed” — that the miracle

(which came to reveal “that I have chosen Aaron the Kohen”)

was performed in Aaron’s staff,

so that it became and remained connected with the nature of a staff,

Thus the manner of blossoming was in a natural order of fruit growth,

with the entire order of Hishtalshelut (chain of causation) in this,

"And it brought forth a blossom and sprouted a flower and ripened almonds."

And one can say — in the language of Chassidut — the connection specifically with the priesthood: The⁴⁰ service of the priesthood

(the Priestly Blessing)

is,

that it draws down from above the order of Hishtalshelut⁵⁷.

And therefore it is connected with zeal.

("His word runs swiftly"⁵)

,

and for this reason the sign of the Holy One, blessed be He's choice of the priesthood of Aaron was specifically in almonds,

because they "ripen faster than all [other] fruits"⁵

(in twenty-one days⁶,

faster than other fruits)

,

and in our case the speed was

(not on the 21st day,

rather)

Within the night"⁴⁵ - because alacrity and speed indicate an effusion that is above the order of <i>hishtalshelus</i>: an effusion that is within the order of <i>hishtalshelus</i> is "delayed and lingers until it is drawn down and comes below, for in every <i>hishtalshelus</i> from hall to hall it is by judgment whether it is worthy etc.,"

In contrast, by the Priestly Blessing the bounty is drawn down "swiftly through all the worlds with no obstacle or delay etc."⁴⁶.

On the other hand - the effusion

(swiftly)

which is above the order of <i>hishtalshelus</i> is drawn down "through all the worlds,"

as is emphasized in the miracle of "the staff of Aharon that blossomed,"

So together with this that it is a miracle and came quickly,

This is connected and goes through the natural way of the growth of fruits.

And perhaps one can say and add,

The connection with

(Parshas)

specifically Korach.

And to preface,

that "Korach" and "Chukas"

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Both consist of the letters 'Cheis'/'? Only in 'Korach' comes a Reish,

And in 'Chukas' - a Tav: in Korach

(from the tribe of Levi)

Was the revelation of 'Cheis',

Above reason and intellect, and above measurement and limitation

(As explained in Chassidus⁶⁷ that Korach's claim came because of his superiority,

"Pikeach hayah"•/ that he saw the revelation that is above measurement and limitation as it will be in the future)

; his mistake

(in appeal regarding the priesthood of Aaron)

consisted in the matter of "ר׳",

"רש"

(poverty⁶⁴)

,

which demonstrates that the continuation

(from thought and speech)

Does not come around in the order of the Hishtalshelus

(Korach wanted to separate between upper and lower⁵*/ as in the letter Reish where the third line is missing

(from the letter Hei)

Corresponding to⁶• the deed⁷/

But in 'Chukas' - 'This is the statute of the Torah' - it is drawn from 'chok'

(above measurement and limitation)

In the letter 'Tav'/ end and conclusion of all the 22 letters of the Torah,

Then it is drawn into and through the entire order of the chain of descent

(all the letters from Alef to Tav)

,

in all three lines

(in the letter Tav)

of thought, speech and deed,

and Torah, prayer, and acts of kindness,

And on the contrary: in such a way that they all become connected - because at the conclusion and completion of the work,

when one has the swiftness of holiness

(from the

the drawing down from above the order of evolution into the order of evolution/ becomes the unified connection of all three lines,

so that from the supernal

(thought and speech)

one comes immediately with swiftness into the lower

(action)

,

without any interruption between them

(not as in the letter hei"⁶)

.

And from this one comes to the point at the bottom of the

(the left line of)

letter taf - the point of nullification,

and a great point

(with length and breadth)

,

So the nullification goes together with the expansion in length and breadth; and this comes at the end of the letter - which indicates the completeness of the point of nullification at the conclusion of the service.

And through this, the matter of 'Chukat' is opened - also from the term 'engraving'/ which indicates an eternal influence

(without change)

,

Bound with ת׳,

as our Sages said⁷ 'תיו - תׇחיה׳ - that its perfection is eternal life.

According to the above, one can say in the miracle of "Sun, stand still at Gibeon":

The intention in this miracle was - not to completely deviate from the ways of nature - but as in most matters,

that the miracle should assist in the victory of the war■⁷ which is connected

(at least partially)

also with

Thursday, Parshat Korach,

in the report of Tammuz and Shabbat Parshat Korach,

3rd of Tammuz

through nature.

Even in the war - which is "Hashem fights for Israel" - there needed to be an investment also in the natural way.

Therefore there was no miracle that completely negated the war in the natural way

(by Yehoshua/ a miracle that helped their war: the preparation and qualification for the victory was through the miracle of "Sun, stand still at Gibeon,"

but that alone did not accomplish the victory.

after the natural daylight had shone

(from the sunlight)

\

Yehoshua and the Jews had to chase after and wage war with the enemies in a natural manner.

And accordingly, perhaps it is more plausible to say,

that the miracle itself

(of "Sun, stand still at Givon")

was in a manner that is connected with the nature of the sun's path

(the aforementioned second approach, sec. 2)

- And this stopped not only the sun and moon,

but all the stars and constellations,

and the course of the daily sphere in general,

and all the spheres that are connected with the course of the sun.

[And it is sweetened according to the explanation in Chassidus" in Joshua's saying "Sun, stand still at Givon, and moon, in the valley of Ayalon",

that by stopping the course of the sun and moon

(their prostration

and nullification")

,

That this is through effecting upon the sun “dum” from saying song” - Joshua wanted to nullify the influence to the nations of the world

(with which Jews had war at that time)

which serve the sun and moon

(and stars and constellations/ and through this - is also accomplished the victory of the war.

That according to this, it is further added to say that with “Sun, be silent at Gibeon” the course stopped not only of the sun and moon but also of additional stars and constellations

(in the other spheres)

]

.

And similarly, perhaps one could say the explanation regarding the miracle of the redemption from the 3rd of Tammuz

(in the year 5687)

:

Together with what the miracle of the 3rd of Tammuz was a miracle above nature,

it had an effect in nature itself,

that she had "agreed" to the name

[and in particular that this was initially a miracle cloaked in nature,

and especially regarding the name of "Aaron's staff blossomed" and "sun in Gibeon stand still"]

,

as is known that the same people who had imprisoned the master of imprisonment and redemption,

they themselves

(remaining in their power)

had to free him,

until they had to help in the liberation and redemption\".

And therefore, one might say,

the miracle did not come all at once

(not a complete redemption, but it presented itself

ספר השיחות - ה׳תנש״א

in stages in a natural way - according to the situation of the opposing side

(which was in its strength/ so they, from their situation

(\"their nature\")

should come to the recognition that one must free him,

beginning by nullifying the decree of the opposite of life G‑d forbid, sending him air to his city of refuge in Castrama,

until - they completely freed him.

But even afterwards, the country remained in its strength,

including - in relation to the opposition to the religion of Israel, etc.,

and therefore the completeness of the redemption of Jews

(in that country)

took a period of time,

until they themselves

(over the years)

should finally come to recognition and from there begin to let Jews lead freedom in all matters of Judaism,

and also let Jews leave that country

(and even help them in this/

including also - in these very days - the discussions and the desire of many in that country to revert the name of the city "Leningrad"

(where there was the imprisonment and detention in prison)

- the name that they gave it

(named after their leader)

- back to the name "Petersburg"

(the name of the city during the imprisonment and redemption of the Alter Rebbe"•)

- the governor that the Tsar

during the construction of the city called it

(which represents for himself the very hyper of the Communists)

.

And although under the Tsar there were obstacles and delays to Judaism - it does not come to what was done by those who arrested and imprisoned the master of the imprisonment and redemption; and one might say,

Thus in this discussion and desire to revert the name of the city from 'Leningrad' to 'Petersburg' - one sees even more openly the ongoing effect of the redemption on the 12th-13th of Tammuz,

the general redemption of all Jews over their opponents in general,

and particularly in that country.

And perhaps one can connect this atmosphere with the month of redemption

(the month of Tammuz)

- the fourth month,

which comes after - and by the power of - the third month

Month⁵⁵ of the third,

For example, to the letters G and D, the acronym of "Gemol Dalim"**,

The influence

(Gemol)

from the month of Hei-Gimmel/ the month of the Giving of the Torah,

In the month of Hei-Dalet/

The spreading of the wellsprings of Chabad began ■in this St. Petersburg

(Thus is the wording in Sefer HaSichos Toras Shalom p. 112)

.

Thursday, Parshat Korach,

In the first days of Tammuz and Shabbat Parshat Korach,

3 Tammuz

The month of the continuation and conclusion of the imprisonment

(In the manner of the matter of "dalim"/ in a way that it

(the concept of dalim)

becomes transformed into the month of redemption⁵".

And it can be said that the matter is hinted at in its form

(letter)

Although, if the letter daled and the letter reish are similar in that both indicate the concept of poverty: daled from the term dalut (poverty) and reish from the term rash (poor),

and reish from the term rash

("but the poor has nothing"⁷*/ and both consist of two lines,

one at the top horizontally and one vertically

(from top to bottom)

- there is an essential difference between them: the letter daled has a dot

(yud)

behind

(which connects the two lines)

,

unlike the letter reish.

One of the puzzles in this: the dot indicates the concept of nullification,

and this also applies to the point of Judaism that exists as perfection in every Jew,

Even when he is in a state of "achorayim"

(not in the inner aspect of holiness/ as per the saying of our Sages, may their memory be blessed: "Even though he sinned, he is still a Jew"),

Because the point of Judaism is above all concealments and veils,

And above all levels in the order of evolution (Seder Hishtalshelus) - the point of Yechida that connects a Jew with the Singular Above.".

And the point

(self-nullification)

From behind the letter Dalet shows that the poverty and lowliness of the Dalet is the nullification of holiness - which con-

nects him with the highest levels,

Dalet air from the term "dalitani"•

(elevation)

,

And regarding the virtue of 'prayer of the poor' which achieves that 'before Hashem he pours out his complaint',

However, the letter daled which has no point of nullification - is the poverty of that which has no connection to holiness.

And based on this, one can also explain the difference between the two lines of the Reish and of the Daled: the two lines - in width and length - include all levels of the order of descent,

which generally divides into upper and lower,

width and length: the line above

(in width)

is a completeness in expansion,

but in the highest level itself

(in terms of quality)

,

and the line of length indicates the drawing down from above to below

(to lower levels)

.

The completeness of the work consists in having both qualities together: the point of nullification and how it is drawn and takes through the entire order of the chain of descent.

(the two lines)

: When one has both matters of upper and lower,

but the point of nullification is missing

(from the essence)

-then ultimately there is a deficiency in the connection of the two lines

(until then there is also a deficiency in the completeness of the two lines themselves)

,

Until the separation between them can bring about a state of "rash,"

Poverty beyond holiness

(similar to what happened with Korach,

the letters "Chet Kuf Reish,"

as above, total)

.

When, however, there is the nullification of the point of Judaism

(the point behind the dalet)

- What is outside and above

Sefer HaSichos - 5751

From both lines

[More than the advantage of a corner point]

,

and together with it both lines

(as in the letter Daled)

- then one has the completion of the work from both lines,

And also the completeness of the connection between them.

And this is the content of the month of the 4th,

The month of redemption - the redemption of the 3rd of Tammuz and the 12th-13th of Tammuz - that the miracle above nature

(in the manner of the point)

should be drawn down and transform the nature of the world

(the two lines of length and width)

.

until that it reaches also into a state of "Rosh",

poverty of idolatry

(The matter of the imprisonment by the opponents of holiness)

,

and makes it also over-

And moreover: specifically through the descent downward into a situation of distress - it becomes revealed as "I am with him in distress"

which refers to His Essence, blessed be He,

which is above all limitations of the order of higher and lower worlds,

and therefore - even though the Most High is the Highest from Whom there is no higher,

And trouble is in the lower world, beneath which there is none — thus "I am with him in distress"

(the opposite of the chain of descent,

of upper and lower / and air in this state — the aspect of hindquarters — the yud is revealed

(the point of Judaism)

,

until that is drawn down and also connects the upper and lower of the order of the chain of descent.

From the above there are several lessons,

Behold, in the generality of man's service,

both regarding himself and regarding his service in the world,

and both in matters of Torah and mitzvos and in matters of permission (secular matters)

(in the manner of man's livelihood, and air, and especially - in connection with the Redemption

of the 3rd of Tammuz - regarding the service of spreading Torah and Judaism and disseminating the wellsprings outward.

And especially that we have the command that one must set aside Aaron's staff 'as a sign to be preserved,'

("I have chosen Aaron the priest"/ "From the time the Ark was concealed, his staff of almonds and blossoms was concealed with it, etc." - it is understood that from this there is an eternal directive for generations; and since every Jew is a part of 'a kingdom of priests'*⁵⁸,

"high priests"⁵

[And as the ruling of the Rambam¹,

then "not only the tribe of Levi but every person whose spirit moved him etc., behold he is sanctified as holy of holies"]

- it is understood,

then in every Jew there must also be something of the aspect of "the blossom of Aaron's staff",

"and it brought forth a blossom, sprouted a bud, and produced almonds".

The lesson from this in the general service of G-d:

Although the service of a Jew must be with acceptance of the yoke - beyond reason and understanding,

And in a manner of zeal that is above measure and limitation,

"With all your might"⁷,

And specifically that which is attained in the 'Moad' above⁶² - one could have thought that in this lies the perfection of the service,

And in the well-known expression⁶³: 'If we were commanded to chop wood' -

one has the instruction from "the blossoming of Aaron's staff",

So after the foundation of acceptance of the yoke,

can and must the point above

Thursday, Parshat Korach,

on Rosh Chodesh Tammuz and Shabbos Parshas Korach,

3rd of Tammuz

and 66

from rebellion and limitation afterwards "blooming together" in all his inner powers,

until in his entire existence and nature,

until that he should bring forth fruits - "and a blossom came out, and a flower sprouted, and almonds ripened",

And in such a manner - that his nature and existence itself becomes in a manner of alacrity

("a quick nature")

And above measurement and limitation,

Then all that he does with his natural powers is with the greatest alacrity,

Alacrity of holiness.

Similarly, one also has the study in the service regarding permitted matters of a Jew,

And especially regarding his material livelihood: first of all, one learns from "the blossom of Aaron's staff"

(which remains "as a sign")

- similar to the study of "the jar of manna" which also remained "as a sign for your generations" - that when the Jews argued with Jeremiah

(that he demanded of them "Why are you not engaged in Torah?")

: "Let us set aside our work and occupy ourselves with Torah; from where will we be sustained?",

Jeremiah took out the "jar of manna" and told them: "See, from this your ancestors were sustained,

The Omnipresent has many agents to prepare food for those who fear Him."׳•׳.

About this, they have the lesson of "the staff of Aharon blossomed,"

that almonds

(a physical food)

grow out in a miraculous manner,

and with alacrity,

And this is regarding the livelihood of Jews.

On the other hand, it says, "And Hashem your G-d will bless you in all that you do."²

So the flow of physical livelihood is brought about through a natural order of the growth of almonds

("And a flower came out, and a blossom sprouted, and almonds ripened")

,

which comes

through business dealings with the utterance of G-d

(plowing and sowing/ within the limitations of the natural world,

Thoroughly imbued with the faith in G‑d - "who believes in the Eternal Life and sows"²"'; and this becomes the vessel to receive the blessings of the Holy One, blessed be He, for sustenance in a miraculous manner,

But such a miracle that takes place within the natural order of the world,

That one sees how the nature of the world and the nations of the world themselves assist in the influence of sustenance to a Jew.

As we see it especially in the latter generations,

That the Almighty has blessed Jews that they should receive their sustenance with less toil,

out of tranquility of soul and tranquility of body

(more than it was in the generations before this)

,

Through the fact that the world itself assists in this.

From this there is also a special lesson in the service of spreading the wellsprings outward,

Which has been expanded until beyond all measure through and after the redemption of 3 Tammuz and 12-13 Tammuz:

One must say that the three matters of "Yafutzu⁵" mayanotecha chutza""" are analogous to the three matters in the letter daled: Yafutzu - the point of nullification,

Mayanotecha - the line upward

(Width) and Chutza - the line of length which signifies the influence from above to below.

First and foremost, a Jew must stand in a

Sefer HaSichos - 5751

The state of "Yifotzu" - its existence must consist of "Yifotzu",

a reality that spreads Divinity,

and in a manner that is above measurement and limitation

("Yifotzu" without limitations)

.

Even before one tells him what

(in particular)

He must spread

[your wellsprings]

,

and where he must spread

[outside]

- he must know,

that just as he stands in the morning

(before he does his avodah in private)

He is a reality of "yifotzu" - "Modeh ani lefanecha etc. Raba bo etc."

"I was created to serve _את Kof■"*".

_אי_ז is not the interpretation that he is a reality unto himself,

and this reality is occupied with "yifotzu"

(to serve my Master)

,

Rather, his entire reality is "yifotzu".

And in the well-known expression⁶⁷: "l'chatchila ariber",

Immediately from the outset, he steps over.

Then he must continue in details: 'Your wellsprings' - he must specifically disseminate the wellsprings of Torah,

that purifies in any amount""

[Higher than the levels of water below this,

mikvah water and the like]"]

,

And he must disseminate them "outward,"

starting from outward within himself

(from his point of faith and acceptance of the yoke in his intellect, middos and inner powers/ until into the outside in its simple sense - aside from the four cubits of holiness,

from the yeshivah,

the synagogue and study hall,

until into the "outside"

(with a hey that includes outside²")

that there is no outside lower than it.

And in the manner of the well-known story of a chossid who was walking in the street in that country - not reckoning with measurements and limitations,

as is the way of a true chossid - in a time when this was associated with danger.

And a policeman stopped him and asked: "Kto idiot?" (Who goes?)

(Who goes?)

? He answered: "Bittul idiot"

(Bittul goes)

! He answered that which was truly laid upon him - that his entire existence is "Bittul",

And the existence of "Bittul" goes!

Additionally, he answered him specifically in Russian - because his bittul was also drawn into the state and language of the place - in the nature and reality of Russia - in the manner of "I went to the city, follow its customs",

Thus, the nature and language of the place itself says and hears that "Bittul idiot".

Additionally, there can be the question — as others ask: even when I myself perform my service (avodah) in perfection,

until I reach a level where my existence is "yafutzu" (they will spread forth)

(ultimate self-nullification)

- that

Thursday, Parshat Kadach,

on Rosh Chodesh Tammuz and Shabbos Parshas Korach,

3 Tammuz

It helps,

When "you are the smallest of all nations"⁵"

Also in the world of Edom there are seventy nations, which are a vast multitude in quantity relative to my single sheep.

And in another style: What will the world and what will the nations say about the fact that a Jew does his service of "let your springs spread outward",

And especially - not to hurry the true and complete Redemption,

They do not understand what this means?! It is indeed a very great and lofty service - but one must seemingly take into account - he argues - the world!

So the answer to this is: The world is already prepared,

Ready! When a Jew will do his service properly - in a manner beyond measurement and limitation,

And together with this, as it is clothed in the garments of the natural order - he will see how the world,

The nature of the world and the nations of the world assist him in his service.

Even sometimes

(When there were obstacles and delays)

Was the practice of the chassid,

That his situation is,

And consequently he said,

"Bitul Idiat": all the more so now,

When one does not have so many of all these obstacles and delays

[And as mentioned above,

that also in that country there have been great changes for the better]

,

On the contrary - in the world itself one sees the miracles and wonders that occur especially in recent years

[a year of miracles,

and a year of show us wonders]

- the time has already come,

So even though that one must be a matter above

measurement and limitation—miracles and wonders,

Until the miracles and wonders of the true and complete redemption—they also take through the nature of the world,

that the world itself assists in the sprouting of the redemption

[Just as "Aaron's staff blossomed" caused an effect in the nature of the staff,

that there should be the growth of fruits in a natural manner]

.

And in the manner as it was at the Exodus from Egypt—'As in the days of your exodus from the land of Egypt, I will show you wonders'—so in addition to the miracles that were then,

was “they despoiled Egypt,”

in such a manner that although it began in a miraculous way,

it led to the Egyptians themselves assisting the Jews in this,

and giving more than was asked of them⁷⁰.

How much more so in the true and complete Redemption — when there will be wonders even relative to the wonders of the Exodus from Egypt,

it will also be in such a manner that the world and the nature of the world itself will assist in this.

And in practical terms:

Going from ג׳ תמוז to and during the days of redemption of י״ב־י״ג תמוז - which in every year

(שנה - which includes all changes of time)

Comes in this to an elevation - each one must add with greater vigor and greater strength in all actions of spreading Torah and Judaism and spreading the wellsprings outward,

And in a manner of alacrity,

And from the recognition - that the

Sefer HaSichos - ה׳תנש״א

world itself will assist a Jew in his service.

And especially - standing in the summer time - when children go to summer camps,

One must endeavor that Jewish children should go to summer camps that are founded on a proper education and in holiness; and those who are involved in educating the children - must see to utilize the summer time to the fullest extent,

and with the utmost alacrity,

to utilize every free moment to add to oneself and to add to the children in all matters of Judaism,

with vitality and joyfulness.

And from topic to topic: According to the custom, to say Ethics of the Fathers on all Shabbasos of the summer

(after the afternoon prayer)

- here is the place to arouse again about this

[and especially that this Shabbos is the tenth time of

Recite Pirkei Avot this year

(The seven weeks between Pesach and Shavuos,

and four weeks after Shavuos until Shabbos)

]

,

And how good - being the Oral Torah - that one should study one Mishnah

(at least)

for in-depth analysis.

And likewise, one should arouse the good custom in several places to review a Chassidic discourse after Minchah on Shabbos.

- And may it be His will that it should be in a manner of 'Chukas'

(as we are now reading in the Minchah prayer)

,

That this should penetrate the listeners and effect in them a change to the extent of engraving,

That this becomes engraved in them.

And immediately and at once, this should already bring the true and complete redemption,

and the offering of the tenth heifer,

that the King Moshiach will speedily be revealed,

Amen, may it be His will²⁵,

And with our youngsters and our elders, our sons and our daughters"² all Jews go to the Holy Land,

Jerusalem, the holy city,

to the Third Holy Temple,

And as mentioned — immediately, literally.

Alluded to by the humble tenth — that these matters

(of the wise one,

mighty,

rich and honored)

They correspond to the four letters of the name Havayah

(Sha'ar Ma'amarim and Likkutei HaShas on Avot here)

,

That the name Havayah in its filling has ten letters.

Shabbos Parshas Korach,

3 Tammuz

Excerpt from a sichah of Shabbos Parshas Korach,

3 Tammuz 5751 - in connection with the Chanukas Habayis of the new building of Tomchei Tmimim Lubavitch Yeshiva in Crown Heights -

We spoke above about the difference between the word "Korach" and "Chukas"

(The two portions that are read on this Shabbos - Parshas Korach in the daytime reading,

and Parshas Chukas in the Minchah reading)

- that both are comprised of the letters "Cheit-Kuf",

except that in "Chukas" a letter Taf is added

(Unlike in "Korach" - the letter Reish)

,

including three connected lines

(from above and the two sides/ and an opening

(gate)

below,

and a dot on its side.

And in the service of man: the letter Tav

(the conclusion of all 22 letters of the Torah)

Indicates the conclusion and perfection of the work in all three lines

(as they are connected)

together

(like the three lines of the letter Tav that are connected together and there is no place for extraneous matters)

- Torah, service, and acts of kindness,

And in all three garments of the soul together — thought, speech, and action? For even though there must be a pause between thought, speech, and action,

as hinted in the pause between the left leg and the roof and the right leg of the letter Heh<■ — yet, through the conclusion and perfection of holy work,

hinted at in the letter Tav

(Conclusion of the entire alphabet)

,

The connection of deed with thought and speech is made,

that the deed comes in one continuum with them,

in a manner of alacrity of holiness

(as also hinted in the phrase "the staff of Aaron blossomed.

.

and produced almonds"⁴,

the alacrity of growing almonds⁵)

;

And since Torah indicates the perfection of the service -

There is also in this the advantage that through the service of repentance

(that is the opening below⁴/ in the manner of "to bring back the righteous⁷⁶ in repentance" - which,

All this is done through the point

(that is on its side)

which is above measurement and limitation,

that this is the aspect of bittul,

that is drawn and penetrates all matters and levels.

And this should also be connected with the celebration taking place tomorrow, Sunday, Parshas Chukas - the Chanukas Habayis (dedication) of the new building of Tomchei Temimim Yeshivah of Lubavitch:

The essence of Tomchei Temimim Yeshivah is - the completeness

("tamim")

the service in all three matters and lines of Torah

[the revealed part of Torah and the inner part of Torah! service

[prayer]

and gemilut chasadim

[The totality of the work of "your wellsprings will spread forth"! And all together,

And through all three garments of the soul

(thought, speech, and action)

Sefer HaSichos - 5751

Together.

And in addition to this - also the virtue of the work of teshuvah

("to bring back the righteous in teshuvah" through the work of "your wellsprings will spread forth")

(beginning with the 'external' within man himself)

- which,

all this is done by the revelation of the point

(nullification)

that is beyond the measure of the attributes.

And this matter is especially emphasized in the building of the house

(new)

of Tomchei Tmimim - that the house indicates that the work

(of Tomchei Temimim yeshiva)

is carried out in a manner that it is enclosed and sealed on all sides,

without possibility of influences from outside, G‑d forbid — similar to the three lines that are connected and sealed that are in the letter <i>tav</i>

[And the opening at the bottom is to add the quality of teshuvah]

.

And in particular through building a new house,

as it is written: "When you build a new house, you shall make a parapet for your roof, etc., so that you not bring blood upon your house if one falls from it."

And it can be said that there is intimated here a hint about the operation of teshuvah that is above Torah, that even “the one who falls” — by means of a complete parapet, may it be the will of the Holy One, blessed be He, that he will do teshuvah and not fall.

And from this it is also understood regarding the yeshiva students - concerning the dedication of the yeshiva building,

It is necessary that there be an increase among them in all matters of the work of the yeshiva in the manner mentioned above,

And first and foremost - in Torah study,

Both the revealed part of Torah and the inner dimension of Torah,

And in the preparatory service of prayer,

And "Great is study that brings to action" - acts of kindness,

And together with the service of repentance,

And the entirety of the work of spreading the wellsprings outward,

both in the person himself,

and both in "outside" literally - to spread the wellsprings beyond the four cubits of the study hall and the four cubits of holiness,

and up to the "outside" of the world,

up to the "outside" beyond which there is no outside.

And all these matters are founded and permeated with the point of self-nullification.

And - that through this we bring about swiftly the fulfillment of the promise of Moshiach to the Baal Shem Tov⁵׳,

that through your wellsprings will spread forth outward "I have come" this is King Moshiach,

immediately and at once, literally.

Shabbos Parshas Chukas,

10th of Tamuz