English translation — משיחות ש״פ פינחס, מבה״ח מנחם־אב, כ״ד תמוז ה׳תנש״א

One of the novelties in our parshah is - the matter of the inheritance and division of the Land of Israel to each tribe and to each Jew.

Standing at the threshold of the true and complete Redemption,

obviously from all the signs of the Redemption

(as discussed recently numerous times)

- it is understood that primarily we derive from this the lesson regarding the inheritance and division of the Land of Israel simply in the Redemption.

But since we stand yet a moment before the Redemption,

it is understood that we must have a lesson from this also now - because the Torah is eternal²,

an eternal instruction for all times and all places.

And one could say, according to the directive of the Tzemach Tzedek to a Jew who wanted to ascend to Eretz Yisrael in order to be diligent there in Torah and avodah — "Make here an Eretz Yisrael."

Since this has been told and publicized

(by my revered father-in-law, the Rebbe, my teacher)

to every Jew,

it is understood that from this there is a lesson for everyone — that even when one finds oneself "here",

in the diaspora,

and in the time of exile

(even the last moment of it)

- one must make "here" - in this place and time - into "Eretz Yisrael".

One must have an explanation of what

the service of "make here Eretz Yisrael" consists of - at first glance: according to law, "here" is

(outside the Land)

not "Eretz Yisrael"! The completeness of the service in Torah and mitzvot of a Jew is specifically in Eretz Yisrael

(as explained in several [sources] of our Sages^)

.

And also, being "here",

In the place and time of exile,

a Jew prays

(with his face toward the Land of Israel)

three times every day

(weekday)

"Gather us together from the four corners of the earth to our land"•,

and so forth,

and particularly in the later generations and in recent times,

And in the very last time - when according to all the signs of the redemption it is 'Behold this

(Moshiach)

comes⁷

(as follows in section 11/

And in what does the instruction 'Make here Eretz Yisroel' consist?!

And particularly, since in the moment after this one already goes out of exile and goes into Eretz Yisroel literally.

It will be understood by prefacing a matter in our parshah:

Regarding the division of the Land of Israel which was "by lot" - as stated in our parshah - Rashi brings

(from the midrashim of Chazal)

that "the lot would speak,"

"the lot

Sefer HaSichos - 5751

itself would cry out and say, "I, the lot, came up to the border of such-and-such tribe."

One must understand the reason and the benefit of this miracle: The Almighty does not perform a miracle "lemagna"³.

So why did He make the miracle that "the lot would speak"?

They would also have had the clarification regarding the division of the land

(boundary such-and-such for tribe such-and-such)

by means of the lottery

(as is [known] regarding every lottery without a miracle, that the lottery speaks)

–’?!

And even though the Almighty wanted to show the Jewish people that the lottery is a true matter according to G‑d

(and not by chance)

— there was already a prior miracle that had shown that “the lottery was according to the Holy Spirit”: “Elazar the Kohen was dressed in the Urim and Tumim and would say in the Holy Spirit, ‘If so-and-so tribe comes up, such-and-such territory comes up with it’”⁴,

That this showed the Jews that the lot is true and straight⁵.

Is because

Therefore one had to come to a miracle⁶ that "the lot was speaking"■"?

And there is to say the explanation in this:

Since the Almighty commanded that "But by lot shall the land be divided"⁷

("According to the lot shall his inheritance be divided"יי,

"And you shall inherit the land by lot""⁸)

,

and specifically by the lot

("but by the lot")

and not in any other way - therefore the division and the clarification of each portion in the land had to be through the lot itself

(and not through another thing)

".

And it can be said that therefore the clarification of the true essence of the lot was also through the lot itself

("the lot itself cried out 'kri'"/ because if there is a doubt whether the lot is by chance,

And one must come to another thing

(Ruach HaKodesh and the like)

To prove that this is true and intentional - this proves that the lot itself does not perform the division of the land completely,

And therefore "the lot itself was calling out etc."

Through this, the lot itself completed the division perfectly,

itself "said" in a clear and revealed manner that "such-and-such border to such-and-such tribe"⁹".

Parshas Pinchas,

Sefer HaSichos, Menachem Av,

24 Tammuz

This, however, requires explanation:

The concept of the lottery is not a concept in itself,

but a means — an intermediary — for the division of the land and the settlement of the land.

And likewise, the “speech” of the lottery is not relevant to the actual division of the land by lottery,

but it is apparently a tangential matter — a proof of the authenticity of the lottery,

or to publicize the matter.

So <i>l'mai nafka minah</i> in the division of the land: whether the clarification of the true essence of the lot

(and the publication of the matter)

comes through the lot itself or in another manner

(through <i>ruach hakodesh</i> of the <i>Urim v'Tumim</i>,

or <i>al pi Hashem</i> and the like)

.

Even if it does not come through the lot itself — one also fulfills completely the command "<i>bagoral yechalek es ha'aretz</i>."

In another style: If the lot were a <i>mitzvah</i> and a purpose unto itself

(and not because of another matter - division of the land)

,

and "the lot would speak" would be a part of the essence of the matter of the lot and the division of the land through it,

one could understand why all the details of the division - including the clarification that the lot is a true matter - must be accomplished specifically through the lot itself; but since the lot is only the way that the Almighty wanted that the Land of Israel be distributed,

that in this the result of the lot is relevant

(and not the lot itself)

- In order to fulfill the command 'But by lot shall the land be divided,' it would seemingly suffice that the land be divided by lot,

and the clarification of the true essence of the matter—which is a secondary detail

Also to the Ruach HaKodesh

(ן*י Urim veHumim)

- See the discourse 'Ach BaGoral' 5735, se'if 9

(Sefer HaMaamarim Melukat, Part 1, p. 146)

.

- Can come in another manner: Why must the truth of this be clarified specifically through the lot itself,

And one needs to make a special miracle for this,

And is it not enough that one should know this through the miracle that "the lot was according to the holy spirit" of the Urim and Thummim by Elazar the Kohen?

And one can say about this according to the explanation of the Rogatchover²,

that in Torah and in holiness "every thing, even if it is seemingly necessary, is vanity, it is intentionally directed and a commandment according to G‑d".

As this is regarding the journeys of the Jews in the desert,

that even though this was a preparation and means to arrive in the Land of Israel — "the commandment was also the walking itself and similarly the places in the middle of the road were also a commandment"

(as it is written "And Moses wrote their goings out according to their journeys by the command of G‑d"².

And similarly in several matters of holiness

(In the service of the Holy Temple/ is a thing that is only a preparation and introduction

(mandatory)

for another thing,

it receives a long importance and definition of holiness*².

As this is regarding the carrying of the blood to the altar,

that even though the carrying is only for the sake of the service of sprinkling the blood on the altar

(which by nature requires a carrying to this)

,

Is it the law²⁵ that the carrying itself has the importance and the category of avodah,

until that "thought disqualifies" in it.

Sefer HaSichos - 5751

And it can be said that in this way - and moreover - it is regarding the lot through which "the land will be divided": even though the lot is a preparation for the division of the land,

However, since this is the way to divide the land,

And moreover: the division of the land by lot is a command of Hashem

(and several times)

- it receives them

(the lot)

a significance and status of its own

(in addition to the fact that it is a means for the division of the Land)

,

and also the particular details in this — the clarification that the lot is by G‑d and the publicizing of the lot — being details of a holy matter,

pertain to the essence of the matter;

and therefore, pertaining to the completeness of the matter of the lot — in fulfillment of G‑d's command that the division of the Land be "by lot" — was that "the lot itself would cry out and say, 'I am the lot that ascended to such-and-such border for such-and-such tribe,'"

which proves that the lot itself

(which has importance in itself)

has the power to effect the division of the land

(without doubt)

,

as above.

The explanation in the inner aspect of the matters:

conquest,

The division and settlement of the land means the work of the Jews to conquer the "Land of Canaan",

"lands of the seven nations"²⁶,

and from these make a Land of Israel,

a Holy Land,

a Jewish and holy land,

a land in which its connection to Judaism is openly recognizable,

G‑dliness and holiness,

through the fact that Jews utilize the land there

(and through it)

fulfill the commandments that are dependent on the land,

and there build the Holy Temple,

upon which the Almighty says¹⁵ "They shall make Me a sanctuary and I will dwell in their midst."

For this is the intent and purpose of the entire creation - to conquer the physical world

(as it is written: "Be fruitful and multiply and fill the earth and conquer it")

And making from it a dwelling place for the Blessed One in the lower worlds¹⁶,

a place where the Supreme One is found in revelation

(as it were, like a person in his own dwelling)

.

In order for the work of conquest to be complete, it must be in all details - both of the conquered and of the conqueror:

(A)

Conquest of the land in completeness means when one takes over the entire land

(as it was in the conquest of the Land of Israel)

.

If a part of the land remains that was not conquered—the entire conquest is not complete.

(Even from the parts of the land that were already conquered)

.

Simply put,

there remains a danger from the people who are in that part of the land that was not conquered.

And so too

(b)

From the perspective of the conqueror: when is the conquest complete - and in a way that it is openly evident in the conquered that he has been entirely taken over by the conqueror - when the conqueror invests himself in the act of conquest with all his powers,

in every detail of his existence,

and the totality of man's action

(the conqueror)

in the world is through his three garments - thought, speech, and action.

If he conquers the land not with all

Parshas Pinchas,

Rosh Chodesh Menachem-Av,

24 Tammuz

Three garments

(Only with action alone without a plan

(In thought)

,

and without the instructions

(In speech)

to the officers of the army and to the captives,

or only with thought and deed,

and etc.)

- there is lacking in the completeness of the conquest

(and consequently - there is no conquest of all the details of the conquered reality)

.

And likewise is also regarding the conquest of the world through spiritual work to make a dwelling place for Him, blessed be He, in the lower worlds - that the perfection of the dwelling place is specifically during the time that

(1)

it encompasses all the details of the dwelling place itself

(Regarding the conquered/ then each detail of the dwelling is recognizable as belonging to the owner of the dwelling,

and

(b)

from the person who dwells in that dwelling,

that he stands entirely in revelation and spreading forth - in all details of his existence

(in thought, speech and action)

in his dwelling,

since this is his fixed place

(His dwelling)

.

And so it is also, as it were, regarding the dwelling for Him, blessed be He, in the lower realms: the perfection of the dwelling consists in that all the details of the lower realms

(plural)

are a revealed dwelling for the Supreme One,

and that His Essence and Being, blessed be He, stands there revealed,

together with all His "powers" and "garments",

the revelations in the order of Hishtalshelus

(Ten Sefiros/ which are expressed generally in thought, speech and action

(Beri’ah, Yetzirah and Asiyah)

¹⁷.

And since the dwelling place for Him, blessed be He, in the lower realms is established through the service of a Jew,

it is understood that also in the Jew

(the one who conquers the land)

there must be the completeness of service in all details of his powers and garments,

In thought, speech and action: added upon that which he makes

from himself a "dwelling" for the Almighty,

Through that he serves the Almighty with his thought, speech and action - there must also be service in the world

(in fulfilling the commandments and likewise in matters of permission for the sake of Heaven)

to be with his entire existence,

his thought, speech and action.

As known, the completeness of fulfilling the commandments is through fulfilling them in thought, speech and action - whether in general the commandments which are divided into commandments dependent on thought,

dependent on speech and dependent on action

[And in general: Torah which is primarily in speech,

Divine service

(prayer)

which is primarily in the heart

(thought/ and acts of kindness

(commandments)

which is primarily in action¹■'■/ and also every mitzvah itself a Jew must fulfill in thought, speech, and action⁴'■: the intention of the mitzvah”

(thought)

¹⁴-,

Blessing of the Mitzvah

(Speech)

and the performance of the mitzvah

(Action)

that although, according to the law, there are

Sefer HaSichos - 5751

distinctions in the mitzvot,

Mitzvos that are primarily dependent on action,

or in speech or in thought

(or in two of them or in all three)

- but the perfection of keeping the mitzvos,

and especially when it comes to fulfilling man's mission below

(not only regarding reward and punishment and his service after the fact)

- this is specifically when a person fulfills the mitzvah with ultimate perfection,

with his entire being and existence,

As this is regarding the commandment of loving G‑d in the recitation of Shema - what is the general service

(and includes all commandments)

- There is no service like the service of faith - so it must be "with all your heart, with all your soul, and with all your might"⁴: and from this one learns and it is drawn regarding all matters of service

("service"/ so this must be in completeness with all his power - in thought, speech and action,

[even by a tzaddik

(and a beinoni)

who discerns the difference between commandments in thought, speech and action,

and all the more so by simple people,

who do not discern the difference,

thus they fulfill every mitzvah simply with their thought, speech and action]

.

And through the fact that a Jew performs his service in completeness in all details,

through his thought, speech and action - he makes from the entire world - which also divides into three levels of thought, speech and action - a dwelling place for Him, blessed be He.

As this is also simply,

that in most matters, the effect in the world of the thought, speech and action of the [one] is evident

(the power of G-d)

doer,

and consequently,

when the doer

in the world does a thing with all his garments

(thought, speech, and action)

is this also noticeable in the perfection of the thing that he does in the world.

Based on this, one will understand that which "the lot was speaking":

Just as the essential service of conquering and settling the land must be with utmost perfection,

in thought, speech and action,

so it is also regarding all the details of the service,

also the matters that are merely a preparation and introduction to the service - that although they are not an end in themselves,

or only a detail of the service,

they must also be done with utmost perfection,

in thought, speech and action.

And as is known, the saying of the Rebbe

(from the Rebbe Rashab)

of blessed memory

(transmitted to his son, his only son, who fills his place,

His Holy Honor, our master, teacher, and Rebbe, the president of our generation)

- that a pnimiy⁴,

everything that he does,

he is completely invested in it:

Once at a farbrengen, the Rebbe of blessed memory felt that the bochurim were singing a niggun in a more holy manner,

But an introduction to that which will come after the niggun

(Saying Chassidus, etc.)

.

He delivered an entire sicha⁴² on this,

the content of which is,

That in the avodah of a Jew, he must do every kind of thing with completeness.

Even when it is about a matter that is an introduction to only one kind — it is

Shabbos Parshas Pinchas,

from B"H Menachem-Av,

27th of Tammuz

and 70

When one finds oneself only in this situation,

one must lie in it entirely■⁴.

"In general, this is a great principle,

that wherever one is, one should be with truth",

"Wherever one is, one must be there entirely,

As long as I do, you need to be here,

And then one will come to the second matter

(To which this is an introduction/ and doing that matter completely.

- And one can say that the foundation for this is in the revealed part of Torah

(It is known that all matters in the inner dimension of Torah are reflected in the revealed dimension)

Is from the aforementioned explanation

(Ibid.)

From the Rogatchover regarding matters of holiness,

So the introduction too has importance in itself.

And based on this, we can say the reason for the miracle that "the lot would speak":

Just as the actual work of conquering the land must be done completely,

in thought, speech, and action,

so too regarding the preparation and introduction to this through the division of the land by lot — although the lot is an introduction and means to the division,

conquest, and settlement of the land,

it nevertheless also has importance in itself.

(as above, sec. 2)

,

And the bear also was the lot itself in utmost perfection,

The lot itself performed the entire division and also the clarification of the truth and publication of the matter

("the lot itself was crying out 'M'/")

And the perfection expresses itself in this,

That in this lot were all

three aspects of thought, speech, and action: in addition to the act of casting the lot and taking the slips.

(And before this - writing the twelve slips with the names of the tribes and writing the names of the borders of the land)

,

And the thought and intention and vision that one must have for this

(In addition to the fact that this was "by Divine inspiration",

the matter of thought)

- is "the lot spoke out".

The division of the land by lot - was perfected by the lot itself

("Ad begoral",

without any other kind")

Because in addition to the essence of the fate

(deed and thought in it)

which indicated how the division should be,

"the fate itself was crying out and saying

- in a clear and revealed manner

"- I, the fate, ascended to a certain border for a certain tribe".

And one must say the reason why the completeness expressed itself specifically in the matter that "the fate was speaking"

("According to the lot")

,

and not in thought and deed — but rather in order that there be a lot, it is necessary that there be deed and thought

(the deed of the lot according to the thought and intention in it)

.

The touchstone that this is done with complete perfection — is the aspect of speech,

which brings out the results of the lot with completeness of clarification and revelation,

and this proves that the lot itself is of the utmost perfection

(In thought, speech and action)

.

As this is in the service of man,

that speech is the main touchstone as it goes through the serving man

(the subduer/ and also how he acts upon the other

(the subdued/

And the reason of the matter.

[Why a "penimi"

Sped HaShazat - 5751

lies entirely in every service that he does,

even that which is an introduction to another thing]

is the Rebbe n"y explains

(in the aforementioned sichah)

two reasons:

(a)

This demonstrates truth and inwardness - that wherever one is, one is with truth and inwardness.

(b)

Specifically by doing the introduction to perfection - one will subsequently also take the essence to perfection.

Since this is a true introduction

(based on Torah)

,

Consequently, if he argues, he will lie in the introduction

(and not rush)

,

He will then be able to further and deeply understand the essence of the matter.

And one should add,

That since the Almighty has established the nature of things that before one arrives at the essence of the matter, one first goes through a preparation and introduction

(or several preparations)

,

In order that the person and the world become accustomed to it

(in the language of Chassidus: become a vessel for the light of the influencer)

- Therefore, the preparation and introduction themselves also relate to being internally connected to the essence of the matter,

and therefore it receives an importance in itself,

a reflection of the importance of the essence of the matter

(the ultimate purpose)

,

and one must do it with utmost perfection,

before one arrives at the essence of the thing.

As this is in regard to the general matter of education,

So since this is an indispensable preparation for the fulfillment of the mitzvos,

Therefore it receives importance and its own humility

[And on the contrary: to a certain extent this is "higher" than the category of mitzvah,

as was discussed once⁴⁵]

,

And one must engage in this in entirety with all effort and strength.

And more deeply: since the intent of dwelling in the lower realms is one intent of the one G‑d

[In addition to this that every thing in the world is created by the power of the Essence,

that "He alone, with His power and ability, creates something from nothing, etc."

[And the complete fulfillment of this intention is carried out through all the details of lower beings - including also the matters that are only a preparation and introduction to a second thing - is, from the perspective of the intention in His Essence, blessed be He,

there is in every thing in the world

(also the subordinate details,

and preparations, etc.)

the power of the Essence,

the power of the essence in that thing,

which makes the thing itself into a true entity,

With a purpose and intention,

And therefore, in this there must be the avodah in its completeness,

in thought, speech and action

(And specifically through this, it brings about its purpose, all the preparation that leads to the essence of the matter)

.

And more specifically, this is also the case in thought, speech and action themselves: thought and speech are a preparation and introduction to action - whereas action is the main thing⁷? But through the fact that they lead to action,

And the action is founded on thought and speech - then in them as well, a significance is established for themselves.

In the manner that this is regarding the general order of the Hishtalshelus,

So through the service of making a dwelling place in the lower realms

(In the manner of the matter of action relative to thought and speech / that this comes in potential and on the basis of the revelations in the upper worlds - an elevation and revelation of the power of the Holy One Blessed Be He is opened also in the upper worlds

(Although from their own perspective, they are a 'descent from the light of His countenance'*⁴)

.

45)

Sichos HaSichos 5748 vol. II p. 615.

Chod.

Shabbos Parshas Pinchas,

MeiBechor HaChodesh Menachem Av,

24 Tammuz

Based on this, one will understand the lesson from this in the service of man in this place and time,

in accordance with the directive of the Tzemach Tzedek

(as above, section 1,

to the Jew who wanted to ascend to Eretz Yisrael and be diligent there in Torah and service)

- "Make here Eretz Yisrael":

Even though that "here"

(Chutz LaAretz)

is not Eretz Yisrael,

And the service in Chutz LaAretz and in the time of exile is a preparation for the completeness of the service in the true and complete redemption in Eretz Yisrael

(as Jews pray every day)

- is however,

Since that our being in exile in Chutz LaAretz is certainly not by chance, G-d forbid,

but with Divine providence,

And "I do not ask... except according to their power" '■ - there is a purpose and objective in the place and state itself,

and it is connected and a reflection of the entirety of the purpose and matter

(Eretz Yisrael)

for which the service in exile is a preparation,

and therefore a Jew must serve his service "here" - in this place and time - with utmost perfection

(according to all the powers and possibilities in his situation and state)

in thought, speech and action,

like an "inner" person who is completely immersed in the service with which he is occupied now.

And do not worry during the action about another service later.

;

And in what consists the intention of his service "here" - to make a dwelling for Him, blessed be He, in the lower realms,

And in the language of the Tzemach Tzedek: "Make here Eretz Yisrael,"

To make the place

(and time)

A land in which Jewishness is openly recognizable

(Israel)

.

Since a Jew

is "Israel" in any place that he is - he has the ability to make from the place where he finds himself

(for example)

"Eretz Yisroel"⁵¹,

and especially in the synagogues and study halls in the Diaspora

(Bavel)

that are destined to be established in Eretz Yisroel⁵.

And moreover: specifically through doing the service in completeness "here"

(in the place and time of exile)

,

one immerses entirely in the service in thought, speech and action — this itself unifies the person and brings him to the purpose

(for which he does the service "here")

- the service in the Land of Israel literally, in the true and complete redemption.

According to the saying of our Sages of blessed memory that the mitzvos in this time are "signs",

that "when you return, they will not be new to you".

And in particular, when one speaks about a preparation for the true and complete redemption,

whose essence is as its name: truth and completeness in all matters,

in all details of man's existence and the world.

From this it is understood,

that the completeness of the redemption

(whose essence is the revelation of completeness in every detail,

even in matters that are only a preparation for another thing)

is dependent on that which, being "the L-rd's," is man's service of completeness in his thought, speech, and action.

"Make here Eretz Yisroel"

(and not in a manner that it is noticeable as

after 18,

Sefer HaSichos - 5751

He is preparing himself for a second thing)

; and specifically the service in its perfection "here"

(as much as one can do there the service in its perfection / accustoms the person

(and brings him)

to the perfection of the service in Eretz Yisrael in the true and complete redemption.

And accordingly, the instruction "make here Eretz Yisrael" is understood: although one finds oneself in exile and a moment later the redemption comes and one goes to Eretz Yisrael —

(a)

the service at this moment in this place — 'here' — must be with completeness according to the current situation and that place,

(b)

the service must consist of "make here Eretz Yisrael",

bringing into the 'here'

(This place and time)

"Eretz Yisrael",

The completeness of the state of the Geulah - just as a "Pnimiy" brings completeness into every detail of his avodah

(even in those matters that are only a preparation for other things)

,

and

(3)

This itself weans Yidden to the Geulah,

until then brings the complete Geulah when all Jews return to Eretz Yisrael literally,

And the future Eretz Yisrael will spread to all lands"

(through the service now of 'make here Eretz Yisrael')

.

The matter stands further emphasized in that this year the Shabbos of Parshas Pinchas

(when we read about the inheritance and division of the Land)

also Shabbos Mevarchim Rosh Chodesh Menachem Av,

which occurs this year on the sixth day of the week:

Even though what is Torah" becomes the

the month is called by the name "Av",

it is the custom of Israel to call it "Menachem Av",

We add the word "Menachem",

and moreover: we even begin with "Menachem"".

And one of the reasons for this is - because "Menachem",

which means the consolation of the redemption - is the intention and purpose of

(the descent in the month)

Av.

And furthermore: "Menachem"

(redemption)

is the beginning that precedes all stages of descent,

k'mahu she'amar■

(on the verse"⁵ "and the spirit of G-d hovered over the face of the waters")

that immediately at the beginning of creation there was "the spirit of Moshiach"⁵,

Because redemption is the foundation and inner intention of all matters,

Air of "Av" from the term root and source

(in the language of HaShem - "father of them all")

,

the source for all matters

(air of holy matters)

.

And it can be said,

Then it gives thereafter the strength,

That when there comes a descent

(externally and temporarily)

One should be able to reveal in it that its entire essence is

(not only an introduction to a second thing,

but this itself is its essence)

- the elevation

("Menachem")

that in this.

As is known, the concept of "Geulah" (Redemption) consists of "Golah" (Exile) with the addition of the letter Aleph,

Because through the revelation of the Alufo shel Olam (Master of the World) within the exile itself - this itself becomes "Geulah".

And standing on Shabbat Mevarchim Menachem Av - the Shabbat when we bless "Menachem Av" - the inner intention in the state of exile "here" stands more revealed.

Parshas Pinchas,

Mevorchim Chodesh Menachem-Av,

24 Tammuz

[As is known,⁶ that on Shabbat in general,

And in particular, on the Sabbaths of the "Three Weeks",

It is openly evident the elevation that exists in this time of the year]

,

And gives more impetus to accomplish the "Make Eretz Yisrael here",

and bring the redemption actually in "exile".

In this, there is even more in our generation and in our time - and with emphasis on the establishment of Rosh Chodesh Menachem Av this year,

on the sixth day,

And when it is "everything is ready for the feast"* for Adam the first: we are now in the sixth millennium

(What corresponds to the sixth day / and then itself - "Erev Shabbos after midday"⁶⁴,

And according to all the signs of the redemption, one is already literally right at the redemption,

As my revered father-in-law, the Rebbe, announced,

specified and proclaimed,

that everything has already been completed,

including also "fastening the buttons"⁶,

and also completed the "Stand ready, all of you"⁶⁶,

that means that it is already "everything is ready for the meal",

And one is already ready to go to the tish,

and eat the feast of Leviathan and the wild ox,

because "Behold He

(Mashiach)

comes",

speedily and immediately literally!

Since the redemption has not yet come at this moment,

And with Divine Providence, one finds oneself in "here,"

In this place and time - one must certainly use it to fulfill the instruction "Make here Eretz Yisrael,"

As above.

And in practical terms:

Since "Make here Eretz Yisrael" is an instruction that the Rebbe, my father-in-law, the leader of our generation, publicized

(And before this it was not revealed,

Not more than for select individuals)

- It is understood that this is an instruction to all the people of the generation,

That they are all connected with the Nasi HaDor

("the Nasi is everything"³⁶)

.

And especially when we are in the weeks when we read in the Torah about the inheritance and division of the Land,

and at a time when "everything is prepared for the feast" and we stand at the threshold of the Redemption and the division of the Land of Israel simply — each one must increase even more in his service of "Make Eretz Yisrael here",

every single one,

men, women, and children,

in his place and situation,

And do this in ultimate perfection in his thought, speech and action - and through this accustom oneself to the perfection of the state of Geulah

(as above)

.

Every Jew has his portion and mission in the world that the Almighty gave him.

One is a businessman

(of "Zevulun")

,

A second is his essence: the study of Torah

("Yissachar"/ etc.,

And in each specific type - each one has a particular portion and mission in the world.

And each one finds himself in a specific part of the world - where the Almighty has led him

("From Hashem are the steps of a man established""⁶)

,

Because his mission is specifically in this place.

And likewise regarding time - each moment,

every hour,

every day,

every

Sefer HaSichos - 5751

month,

every year,

and each period - its specific service and mission.

Although every point in place and every moment in time,

And each person's mission in the world - is only a small part of the entire world,

all the places and all the times,

And sometimes one might think: How would it be if he found himself in another place at another time,

perhaps his service would be in a different manner,

and perhaps even better than it is now,

etc.:

And so the question can arise: Since my service is only in a small corner of the world,

and in a detail of a detail - what difference does it make how I conduct myself in it?

And etc. that this apparently has no - in his opinion - any effect on the entire world?

Moreover - he asks: how can one demand of him that he bring the redemption - a general redemption for the entire world - when his service is only in a small part of the world

(in place and in time)

?!

They say to every Jew,

That you have the directive from the Nasi of our generation - "Make here Eretz Yisrael": Your service must consist of - not in thinking about what is happening in another corner of the world and in another time independently and for a separate benefit - but rather to completely immerse yourself

(in thought, speech and action)

In making "here Eretz Yisrael" - in your private place and in every moment of your private time.

And specifically through this will you also accomplish in the entire world

(in every place and every time)

- because in your portion in the world are included all portions of the world,

[And similar to how it was regarding the division of the Land of Israel - that although

each tribe

(and each family within each tribe)

received a specific portion in the Land of Israel⁶,

did each part contain within itself all the virtues of

All its parts

Eretz Yisrael

(on which it states: "A land that the eyes of the L-rd your G-d are upon it from the beginning of the year until the end of the year,"

And our Sages said ⁷¹"Eretz Yisrael lacks nothing, as it is said⁷² 'you shall lack nothing in it'" )

- as our Sages said ⁷ "There is no Israelite•⁷ who does not have in the mountain, lowland, Negev, and valley" ⁷⁵]

,

Obviously from the fact that "Each and every one is obligated to say, 'For me the world was created'" ⁷⁶,

and because the entire world was created for him,

It is understandable that he has the ability to rise up throughout the world,

Through that which he - in his private portion - includes within himself all

Shabbos Parshas Pinchas,

Mevorchim HaChodesh Menachem-Av,

24 Tamuz

the entire world

(as it is written⁷⁷ "And He placed the world in their hearts")

.

And even though his service is only in one line and the like

[As is also evident from the Jews and tzaddikim who have already completed their mission in this world,

and since "all Jews are presumed to be kosher"⁷ we must say that they

(their portion at least)

have fulfilled their mission in the world completely,

even though this was not in all lines of service]

- in truth, every Jew includes in himself all lines of service - as is understood from what is said in the Kriyat Shema al Hamita "whether in this incarnation or in another incarnation,"

since this is a calculation of righteousness,

It is understood that he has the power to effect on another gilgul.

(and therefore he can make a cheshbon hanefesh on this)

,

And accordingly, it is understood that the avodah of all his gilgulim combines into his avodah.

From this it is understood,

that every Jew - whose mission in the world may only be - has the power to make "here

(entire)

Eretz Yisrael",

And through this - it effects thusly throughout the entire world.

Even if one is a businessman involved in worldly matters,

not a gabbai in a synagogue and the like,

and consequently he can ostensibly think, what connection does he have with the holiness of "Eretz Yisrael"

(which ostensibly applies specifically in a synagogue and study hall and the like)

- in addition to this, that he can have a partnership in it by participating in the building of a synagogue and study hall with his money and the like,

also his personal divine service

(when he performs it completely according to his ability)

In

includes all aspects of avodah and all parts of 'Eretz Yisrael'.

And based on this, it is also understandable,

how every Jew has the responsibility to bring the redemption for the entire world - because through that which he does his particular service with perfection

(in thought, speech and action/ even in a detail within a detail - in one moment and one place

("here"/ he has the power to make from it 'Eretz Yisrael',

and through this to elevate and bring the complete redemption in the entire world!

And in simple terms: standing close immediately before the redemption - every Jew must accustom himself to the redemption and place himself in a state and feeling of redemption,

By making his private day a \"Geulah

(private)

day\",

And making his private place - \"Eretz Yisrael\",

By the fact that he does his avodah in this moment and in this place with ultimate perfection,

in thought, speech and action.

And everything is a result of his own perfection of avodah

In thought, speech, and action

- This must also be expressed in his speech,

In the manner of "the lot would speak,"

Since he is deeply internalized with the directive and service of "Make here Eretz Yisrael,"

With inner vitality - he speaks about it with enthusiasm also to others,

And publicizes the directive of "Make here Eretz Yisrael" to the members of his household,

to those close to him,

and so forth to his students,

Until he speaks about this with all those whom he can reach,

And since this comes from his innermost being,

He speaks words that come from the heart and enter the heart"⁷

Sefer HaSichos - 5751

And they accomplish their effect,

And this also includes David, who shows a living example of his own avodah.

Until he causes that even the listeners become speakers - "The lot spoke."

And regarding practical application: Immediately after Shabbos.

(If Moshiach, Heaven forbid, does not come before this)

- one should publicize in every possible place

(in a manner permitted after Shabbos)

the instruction "Make here Eretz Yisrael."

And continue in this publication

(see in the days following this,

until Moshiach Tzidkeinu will come and then continue in Eretz Yisrael literally,

in addition to the future that Eretz Yisrael will spread to all lands.

Among the special matters in the service of "Make here the Land of Israel" that are particularly related to the "Nine Days"

(which begin on the sixth day)

- is the custom to make "siyumim" on tractates of the Talmud each day of the "Nine Days"

(even if one does not eat a meat meal afterwards)

,

from Rosh Chodesh until Tisha B'Av

(also on the eve of Tisha B'Av and on Tisha

(Tenth)

In Av - in the manner permitted according to Shulchan Aruch)

.

And among the reasons for the matter - because in these days

One seeks all permissible ways to add in good and happy matters,

and through this to reveal the inner good in the descent connected with these days,

Starting from "The precepts of the Lord are upright, gladdening the heart" - they make a celebration for the completion of the Torah²

[And for this reason it is worthwhile to make a siyum on the Sabbath day of the 'nine days',

And in this year - both Shabbos of the 2nd of Av,

and both Shabbos of Tishah B'Av

(postponed)

]

.

And may it be His will,

that even before the start of these days the redemption should already come and the prophecy be fulfilled, ⁴⁹-“these days” “shall be turned into joy and gladness and good festivals”⁴,

and through the fact that Jews perform the service of “Make the Land of Israel here” in its perfection,

To accustom oneself to the Redemption - one will immediately and instantly literally dance into the Redemption,

And we will all go dancing to Eretz Yisrael,

and take part in the division of Eretz Yisrael in the future to come "into thirteen tribes",

by the Almighty Himself,

"The Holy One, blessed be He, divides it to them Himself",

and

(as above)

In the future, Eretz Yisrael will spread to all lands.

Parshas Matos-Masei,

2 Menachem Av