English translation — משיחות ש״פ תבוא, כ״א אלול ה׳תנש״א

Continuing from the command in our parshah regarding the mitzvah of Bikkurim

(and Vidui Maasrot)

Arriving in Eretz Yisrael

(with which 'Moshe concluded to explain the Torah and to innovate all the mitzvos which Hashem commanded him etc.' — as he began 'on the eleventh month, on the first of the month, etc., on the other side of the Jordan, in the land of Moav'⁴)

- Moshe returns to speak about the general fulfillment of the entire Torah and all the mitzvos and the covenant regarding this between the Almighty and Yisrael

("For I have already completed everything for you"² in the book of Mishneh Torah)

:

"This day the L-rd your G-d commands you to do these statutes and judgments; and you shall keep and do them with all your heart and with all your soul, etc."; and then - "Keep all the commandment which I command you today,

"And it shall be on the day when you cross the Jordan to the land, etc., that you shall set up large stones, etc., and write on them all the words of this Torah, etc."; and - "Pay attention* and listen, Israel, today you have become a nation to the L-rd your G-d,

"and you shall listen to the voice of the L-rd your G-d and do His commandments, etc.,"

And the-

later in the portion - it speaks at length about the "words of the covenant which the L-rd commanded Moses to make with the children of Israel in the land of Moab, besides the covenant which He made with them at Horeb,"

at the very end of the portion*<: "And you shall keep the words of this covenant and do them, so that you may succeed in all that you do."

[And the content continues also in the portions after this

(Nitzavim,

Vayelech,

Haazinu and Vezos HaBerachah)

,

where one speaks

(not about particular mitzvos,

but)

about the covenant concerning the totality of Torah and mitzvos and general matters connected with it]

.

Since the command and covenant regarding the totality of the Torah and mitzvos comes in one continuum immediately after the mitzvah of Bikkurim,"

It can be said that there is a profound connection between them,"

(as is known, the precision in all matters of Torah,

or in the order of the Torah)

.

And particularly according to Rashi"*,

that "

(This day the Lord your God commands you, etc.)

"ושמרת ועשית אותם" is a blessing that comes from the fulfillment of the mitzvah of bikurim which is mentioned before this.

Shabbat Parshat Tavo,

21 Elul

(

a Bat Kol blesses him: 'You have brought bikurim today, next year you will bring [again]')

⁴*.

Moreover: the covenant regarding all the Torah and mitzvot stands in the same parsha as the mitzvah of bikurim,

and the beginning of that parsha is because of this

(Bikkurim)

-What 8 beginning

(From the matter of Yikdakar,

Even in human language,

And all the more so in holiness and Torah)

Leads to and has a connection with the radiance of holiness of the continuation of the acquisition.

One must understand what is the connection between the mitzvah of Bikkurim and the covenant regarding the acceptance of the Torah and mitzvos — all the Torah and mitzvos.

Superficially, Bikkurim is one particular mitzvah among all the mitzvos of the Torah,

And it is connected with conditions and restrictions in time, in place, in person and in kind.

[Specifically in the Land of Israel at the time when the Holy Temple existed**; specifically from the species that were praised in the Land of Israel and from the choicest of them*; specifically a male and female that has

Hashem your G-d very - sa,

רן״ג)

:,

It is not written which day because the verse is connected to the portion above it that ends with "a land flowing with milk and honey" that before they entered the land there was a covenant made on receiving the Torah.

.

And this is "this day" etc. meaning at the time of their entry into the land,

And therefore, "And honey of this day is Hashem" is the main obligations of hospitality of Hashem one that is* and of honey that is in the first portion connected to the verse below it because everything is one matter*

(See Likkutei Sichos in the next note

(p. 4231 that this matter corresponds with Rashi's commentary on the verse,

because the necessity of Rashi that

"this day" etc. refers to the mitzvah of first fruits is

(also)

from what is stated before this,

"a land flowing with milk and honey"

Honey specifically belongs to the first fruits,

see* there)

.

Karkak in the Land of Israel•*,

And Karkak is superior¹;,

In Kori, reading of Bikkurim only at a time of joy, shortened, and before the holiday""; and before}.

What is the connection of the preface with "Today Hashem your G-d commands you etc." - what goes* to all commandments,

In Voklelk, Jews are obligated at all times and in all places,

As Rashi explains in the Torah portion*:,

"Each day they should be in your eyes as new, as if you were commanded regarding them today."²

One must also understand regarding the name of the portion -,

Tavo"¹¹: One has commented several times¹¹ regarding the names of the portions,

That the name of a thing reveals the content of that which is called by that name.

And accordingly, we must have an explanation in our portion:,

"Tavo" means - to come in

(of Jews to the Land of Israel)

.

And at first glance, this is only an introduction and preparation for the fulfillment of the mitzvah of Bikkurim

(and the other mitzvos)

And similarly, at first glance, one must fulfill as it is written,

When you come to the land, etc.¹.

And on the other hand, etc.

28

Sefer HaSichos - 5751

The entire parshah - beginning from the essence of the mitzvah of Bikkurim,

until also the covenant on the totality of all the mitzvos in our parshah - called by the name 'Tavo',

which is nothing more than a preparation and introduction to the fulfillment of the mitzvos in the Land!

One will understand this by prefacing the novelty in the mitzvah of Bikkurim compared to other ways of giving praise and thanks to G‑d:

The content of bringing Bikkurim and reciting Bikkurim is the recognition that 'from Him, blessed is He, all blessings in the world come to us';²⁵ the blessing of the Almighty brings a Jew the abundance of crops and fruits in his field,

and therefore he gives over to the Almighty 'from the first of all fruit of the ground',²⁵

from the first and best fruit of the field,

And thank the Almighty

(and is not an "ingrate"²)

For the fruits with which the Almighty has blessed him and for all His kindnesses

("kindnesses of the Omnipresent""²)

- "And you shall answer and say before the L-rd your G-d",

"He will recount His kindnesses, blessed be He, upon us and upon all of Israel in a general way.""'.

The feeling of gratitude to the Almighty for His kindnesses and the thanking and giving praise and thanks to G-d is,

a general matter in the life of a Jew,

Beginning immediately "מיד כשניעור משנתו""■ by recognizing and

explaining "מודה אני לפניך.

.

שהחזרת בי נשמתי"²׳.

And this is the foundation,

the first introduction to his service of G-d,

which is continued in the blessings and prayers

(like "נודה לך.

.

Upon our lives that are entrusted in Your hand.

.

And for Your wonders and favors that are at all times, evening, morning, and afternoon, and in the various and numerous "Birkot HaNehenin" that a Jew recites and thanks the Almighty throughout the entire day,

and every day,

for every good and pleasure that he enjoys,

including - and primarily - Birkat HaMazon

(which is from the Torah⁴.)

- "Who feeds the entire world with goodness, grace, kindness, and mercy etc."

Furthermore: even among the nations of the world,

who believe and acknowledge that the Almighty is the Creator and Leader of the world - there is the directive to thank the Almighty for giving them food etc.

And this is further emphasized according to the well-known teaching of the Baal Shem Tov

(explained in detail by the Alter Rebbe - ■)

,

that the creation of the entire world is accompanied each day and each moment.

And this is an unlimited kindness from the Almighty Creator of the world to every created being - which affects the created being and brings him to deeper recognition and the feeling,

Then he and everything around him

"There you will come,"

21 Elul

3 and 8

is entirely dependent upon the constant kindness of the Above³⁷.

In the mitzvah of Bikkurim, however, one finds a novelty - a deeper and more encompassing expression of recognition and gratitude to the Above•³: The Jew brings out his feelings of gratitude to the Above for the kindnesses not only in speech,

Rather, he expresses it in an even stronger manner - in actions: He takes "the first of every fruit of the ground,"

and brings it to the Beis HaMikdash,

"You shall bring the house of the Lord your G‑d"³,

"to the place which the Lord your G‑d will choose to cause His name to dwell there"¹⁸,

And sets it aside before the Almighty,

"and you shall place it before the Lord your G‑d"⁴.

And this emphasizes the full acknowledgment that "the earth is the Lord's and its fullness",

That everything belongs to the Almighty: the Jew is not satisfied with the recognition that what he possesses comes to him through the kindness of G‑d and His blessing, may He be blessed - but he demonstrates by bringing the first fruits that even after receiving the bounty, the fruits belong

(and all his possessions)

still to the Almighty

(because "the earth is the Lord's and its fullness")

,

And therefore he brings the "first of all fruit of the earth"

(the first and the best)

"before the Lord your God",

it remains in the possession of the Most High⁴².

And the action of bringing the first fruits "before the Lord your God"

(in a manner that it remains there)

Takes the person bringing the first fruits even deeper — so that he will recognize even more,

hear until feel — that he entirely and everything that is in his possession belongs "before the L-rd your G-d" — because through the bringing of the first fruits

(in actual deed)

the recognition is brought out not only in his thought and speech

(as it is through offering praise and thanks in Grace after Meals and the like)

,

but also in his deed; it takes through his entire existence, all his "garments",

until that the action and deed also takes through deeper his speech — "and you shall speak and say before the L-rd your G-d"

Then he says it aloud

("And you shall answer, 'To G-d, raising the voice'"⁴³)

and with joy,

and his thought and intent in this.

And one must say the explanation in this•³:

Chazal say⁴ that Jews are called "first fruits",

As it is written⁴ "Like the first fruit on the fig tree in its first season, I saw your fathers",

And "Israel is holy to the L‑rd, the first of His grain"•⁴,

Because just as "first fruits"

(from the term 'in a pit')

are "the first of the fruit of the ground",

and "they precede"

Sefer HaSichos - 5751

"first fruits of all"⁴⁵ - so are Jews the "first" of the world⁵ - before and higher than everything that was created - "the thought of Israel preceded every thing"⁵¹.

As our Sages say⁵² on the verse "In the beginning G‑d created the heavens and the earth" that the world was created "for the sake of Israel who are called"* the first of His grain."

And this applies not only to the collective souls of Israel above or the collective Jewish people below,

but to every individual Jew below,

men, women, and children,

as our Sages say⁵⁴: "Each and every one is obligated to say, the world was created for me,"

Every Jew must say that the world was created for him.

Just as the first fruits must be brought to Jerusalem and placed in the Holy Temple,

"before the L-rd your G-d" - so too regarding Jews: being the "first fruits" of the world,

the true "place" of Jews is,

from every Jew,

"before G‑d, your G‑d",

in the Holy Temple.

Because the essential and true existence of a Jew

(also as a soul in a body down below)

is his G‑dly soul⁵⁵,

which

is truly a "part of G‑d from above"■*⁵,

Until—in the well-known phrase⁵⁷—'Israel and the Holy One, blessed be He, are all one,'

And therefore,

every Jew,

in whatever situation he may find himself,

is connected and bound with the Most High,

and therefore he must find himself

(also in a revealed manner)

'before the L‑rd your G‑d,'

“Lifnei” - both in its simple interpretation: before - in proximity to the Most High,

and both in its inner interpretation: from the language of pnimiyus*⁵ - in the innerness of "Hashem Elokid",

"Yisrael and Kudsha Brich Hu are all one".

Because even though the entire world was created by the Most High,

yet the world was created only as a means "for the sake of Israel who are called reishis",

and accordingly, it does not take itself nor does it reach the innerness

("Lifnei")

the will and intention of Hashem your Elokim; but Israel are "bikkurim"

("Bereishis")

— that the purpose is in them themselves⁵,

and all other things were created "for the sake of Israel",

because "Israel and the Holy One, blessed be He, are all one",

therefore they are connected with "before

(the innermost aspect of)

Hashem our God",

Parshas Tavo,

2 Elul

And like "Havayah"

(from the language of "makes exist"¹*)

becomes "your G-d"

(singular language,

not "your G-d" (plural)

,

"your strength and vitality"⁶² - because every Jew - even as he finds himself as a soul in a body below

(which came into being from the name Havayah, as it becomes enclothed within "your G-d,"

your strength and vitality)

- is at the level of bikkurim (first fruits),

as above, that "each and every person is obligated to say: 'For me the world was created,'"

and one does not distinguish in this between one Jew and another,

rather "each and every one" literally - even one who stands on a lower level

(externally)

is "obligated to say: 'For me the world was created.'"

From this it is also understandable,

That the fact that a Jew is "before Hashem your G-d" must permeate the entire life of a Jew in general,

And also in particular.

A Jew must feel that every detail of his life is a matter of "Bikkurim" to the Creator: not only when he is involved in G‑dly matters,

Torah study and fulfillment of the commandments,

But even when he is occupied with everyday worldly matters of livelihood and the like—since they are "divrei har'eshut" of a Jew,

They too belong to the concept of Bikkurim,

And consequently, they must be permeated with the fullest and highest degree of loftiness and holiness■⁶,

as befits a thing that is done "before Hashem your G-d."

And even when it is about a single and unique thought,

a speech

recorded)

,

for Israel and the Holy One, blessed be He, are all one,

above the name Hashem

(from the term 'Mehaveh')

and your God

(the name Elokim)

.

or an action,

which is less worthy in comparison to his other thoughts,

words and deeds - is being a thought,

a speech or action of a Jew,

is a part of "Bikkurim" which belongs in the Beis Hamikdash,

"before Hashem your G-d"!

And the explanation for this is,

As above: Since this is part of a Jew's life - that a Jew is "kula chad" with the Above,

And he is not a means

(medium)

Because of a second thing,

But the intention and purpose is in him itself - it is understandable,

That so it is also regarding the details of his life,

So every detail that a Jew does,

every thought, speech, or deed of his,

and in every moment in time and point in place where he finds himself — even a single and unique and very small thing⁶⁴

(relatively)

— is a part of the "Bikkurim" that stand "before the L-rd your G-d" in the "Beis HaMikdash"

("Mikdash Ado-nai Konenu Yedei"⁵■׳)

,

and also in that moment and in that place

(Even if this is only a temporary thing)

he has the obligation to say "For me was created

(the entire)

the world",

Because all matters were created for the service of a Jew

(in thought,

speech or deed)

in this specific time and in this specific place precisely -

6 and 8

Sefer HaSichos - 5751

As known, "From Hashem are the steps of a man established."

(Similar to "The sanctuary of the L-rd was established by a friend.")

,

[Until a Jew has the power and mastery to make a change and innovation in time and place - "Israel sanctified the times"⁷■/ And similarly regarding the sanctification of the place

(through building synagogues and the like)

]

.

Based on this, the concept of the mitzvah of Bikkurim is understood in relation to the other modes of thanksgiving and praise to G‑d:

The inner aspect of "Bikkurim",

that this brings out how the true essence of Jews is one thing with the Supreme One,

and therefore all their details are "before the L‑rd your G‑d" — is reflected in the simple fulfillment of the mitzvah of Bikkurim

(through Jews/ that this is not only an acknowledgment in speech,

but also in deed — that one brings the physical fruits "before the L‑rd your G‑d" and they remain in the possession of the Holy One, blessed be He,

The physical fruits are transformed into holiness"*,

and this takes place through the reality of the Jews who bring the first fruits,

in his thought, speech and action - that he

(the Jew)

becomes the "speaker"

(the source)

who says and sings the praises of Hashem - "And you shall respond and say before Hashem your G-d,"

and all the ways,

Including the "kohen who will be in those days"*,

And also the Almighty Himself, as it were,

stand and listen to what he says,

not only as the relationship of a Creator

and created being, that the created being acknowledges G‑d for the flow of life and kindness,

but Creator and created remain two separate things,

as above.

Through fulfillment of the mitzvah of first fruits,

One reveals below in this lowly world,

like Jews

(being souls in bodies)

are "first fruits"

("first")

of the entire world,

for whom the entire world was created.

From this is understood the general concept in the mitzvah of Bikkurim and how it connects with the entirety of Torah and mitzvos:

Bikkurim expresses the purpose of the fulfillment of all Torah and mitzvos - that by a Jew,

even as he finds himself a soul in a body in this physical world,

should be openly revealed that he is "Bikkurim"

("first" of the entire world)

- being one thing with the Supreme,

"before Hashem your G-d,"

"Israel and the Holy One, blessed be He, are all one".

Further and deeper:

That that Jews are "first fruits" —"the thought of Israel preceded everything"—applies even regarding Torah.

Because although "Bereshis"—"B' reshis",

"for the Torah that is called"⁴² "first of His way" and for Israel that are called "first of His produce"⁴³,

"Two things preceded the world: Torah and Israel,

"and I do not know which is first"—but rather "when He says: Command the children of Israel, speak to the children of Israel, I say Israel preceded",

since "all the Torah is commandments to Israel"⁴⁴.

72> See Tana Devei Eliyahu, ch. 14

(And see Sefer HaSichos 5749, part 2, p. 725, footnote to note 43)

.

Shabbos Parshas Tavo,

2nd of Elul

The explanation in this, however, is not,

that Yisroel,

as they are preceding and above the Torah,

have no connection, G‑d forbid, with Torah — as understood from the fact that the single word 'Bereishis' includes 'Bereishis' (two beginnings),

Torah and Israel.

So even though outwardly Torah and Israel are two things,

but in truth and essence they are one thing: Jews are connected with Torah

("They are our life and the length of our days" / and Torah is connected with Jews

("All of the Torah is commandments for Israel")

.

And the explanation of that which “Israel preceded the Torah” is — in the manner of cause and effect, as it were: The Torah was given for the sake of the Jewish people

(commandments for Israel / and therefore, Pikuach Nefesh supersedes the entire Torah,”

and not the reverse.

The fulfillment of the Torah is not possible without Jews,

one needs Jews who will receive and fulfill the Torah

(which is “Morasha Kehilat Yaakov”)

.

The existence of Israel applies even if someone transgresses Torah and mitzvos, G-d forbid - as our Sages said: "Even though he sinned, he is a Jew,"

Because Jews are higher than Torah

[As this is explicitly expressed in the matter of teshuvah,

that even one who transgressed, G-d forbid, the Torah,

can do teshuvah,

because his soul reaches a "place" that is higher than Torah

(as is known regarding the concept: "They asked Torah..."

"to the Holy One, blessed be He... He said, let him do teshuvah and he will be atoned.")"

]

.

Since, however, that Torah comes together with Israel

("Bereishis 2")

- only in this itself - is "Yisrael preceded"■• - it is understandable,

that the very existence of Israel is connected with Torah

[Because Jews are essentially connected with the Al- mighty,

and therefore also with - His wisdom and His will, may He be blessed"

(Torah,

that Torah and the Holy One, blessed be He, are entirely one")

/ And therefore the existence of Israel alone

(being one with the Holy One, blessed be He)

brings a Jew to the fulfillment of the Torah in deed and openly,

in the ruling of the Rambam⁴ that the inner will of a Jew

(even in a situation where his evil inclination overpowers him)

is always to fulfill the will of G-d

("He wants to be of Israel and he wants to perform all the commandments and distance himself from transgressions"/

Only in the usual manner - the humble one himself becomes

(As Israel preceded the Torah)

was revealed

8 and 8

Sefer HaSichos - 5751

In practice through Torah,

and because, according to the order of service in the usual manner initially

(From the aspect of "an upright person walks")

A Jew must learn Torah and fulfill its commandments,

And through this the virtue of Jews is revealed: But even without this, there remains that the essence of Jews should be revealed as they are above Torah

(As this is expressed in the service of repentance,

as above)

.

And the explanation of this:

Regarding the phrase⁵⁷ "Three knots• they are interconnected one with another,

Kudsha Brich Hu, Torah, and Israel,

The question is known■׳": Three things are connected through two bonds.

What is the expression "three bonds"? One of the explanations in this: In addition to the bond of Israel with Kudsha Brich Hu which is through Torah,

There is also a third bond between Israel and Kudsha Brich Hu - that Israel is higher than Torah,

And on the contrary - they connect Torah with Kudsha Brich Hu

(which is above Torah)

.

That is,

Among Yisroel, there are two levels:

(A)

How the neshamos of Yisroel descend below into a body in this physical world,

Where they are a “yesh nivra mamash”,

Which

Because of the concealment and hiding of the world,

Their connection with Kube is not seen openly,

And therefore one must reveal this through Torah - which, even while being below, is "Oraisa and Kube are entirely one":

(B)

And through this

(the connection of Israel with Torah)

- is revealed the essence of Israel,

as "Israel and the Holy One, blessed be He, are all one",

as they are prior and higher than Torah.

And therefore, Jews have the power to influence and innovate in Torah*\

until they connect Torah and the Holy One, blessed be He, which is above the Torah.

(as above)

.

And one could say,

Then since Jews - even as they find themselves below! - are "Bikkurim",

"before Hashem your G-d" - so also below here is the essence of Jews as they are above and before Torah

[And this is expressed explicitly in the matter of teshuvah,

as above]

.

And of course the air from this ma'amazal mentioned above that "each and every person is obligated to say: For me the world was created,"

And this includes

(simply)

every Jew,

even an am ha'aretz,

who has no apparent connection to Torah.

[And as hinted in the language of Chazal: Even in the level of "the world was created" - which was before the Giving of the Torah and before the commandment of Torah study - one is obligated to say "For me the world was created"]

.

And it can be said that this expresses itself in practice regarding an infant and minor in Israel

(before he begins to speak and has a share in the study of Torah openly)

,

And similarly a minor in knowledge that still has no obvious connection to Torah

(not through his fault, G‑d forbid,

but a child captured among the non‑Jews)

- then how-

Shabbos Parshas Tavo,

21 Elul

9 and 8

Basically, the Almighty placed him in this situation and he is not guilty of it,

So even though he has no explicit connection to Torah,

So he also is on the level of "Bikkurim",

Which belongs "before the L-rd your G‑d,"

That precede and are above all worldly matters,

And even precede the Torah,

And all matters were created "for his sake".

That is,

That in actual Avodas Hashem there are two ways:

(a)

In the usual manner, the connection of Yisroel and Kudsha Brich Hu comes through Oraysa²,

And therefore, "Talmud Torah k'neged kulam",

And it is a constant obligation upon every Yid to learn Torah in every free moment⁴,

Because his existence and reality depend on this.

(B)

When, however, it concerns a person who is in a situation - not through his own fault - where he still has no revealed connection to Torah - then he has the aspect of "bikkurim",

for whose sake everything was created.

And on the contrary - this itself brings him to Torah,

as mentioned above.

And it can be said that the general concept in the mitzvah of bikkurim

(the revelation of the superiority of Israel - "bikkurim" - even in this physical world,

to their merit that preceded the Torah)

is expressed in the "Mikra Bikkurim" (Declaration of the First Fruits),

the passage that the one bringing the first fruits says: "You shall speak and say before the Lord your God:

'An Aramean tried to destroy my father, and he went down to Egypt etc. And the Lord brought us out of Egypt etc. And He gave us this land etc.'" - and

the

(the descent of Jacob to Egypt and the Exodus from Egypt and the entry into the Land of Israel)

are general matters connected with all Jews in all generations⁶:

The content of the reading is,

So, not looking at the fact that "An Aramean sought to destroy my father,"

that Jacob found himself with Lavan,

that "Lavan sought to uproot everything when he pursued Jacob, etc.,"

and then

("And others came upon us to destroy us")

"He went down to Egypt and sojourned there with few people"

("with seventy souls")

-and that all this was before the Giving of the Torah - is not only that it did not, Heaven forbid, affect Jacob and his sons,

But on the contrary: 'And there he became a great, mighty, and numerous nation'²,

both in quantity and in quality,

[Beginning already in the time of Jacob,

who merited that 'his bed was complete'⁵¹,

until when Jacob had a doubt about this,

"His sons said to him: 'Shema Yisrael'

(Israel the elder)

Hashem our G-d, Hashem is One,

Just as there is only one in your heart, so too there is only one in our heart,

At that moment, our father Yaakov opened and said 'Blessed is the name of His glorious kingdom forever and ever'—then we being in Egypt,

is 'there is only one in our heart'—the perfection of unity with the Almighty,

"before the L-rd your G-d"]

:

Or we then—not looking at that which 'the Egyptians harmed us etc.'"⁵²,

in boundaries and limitations'"⁵³ of the world,

is

Sefer HaSichos - 5751

"And Hashem brought us out of Egypt with a strong hand and an outstretched arm, and with great awe, and with signs and wonders,"

and "He brought us to this place and gave us this land, a land flowing with milk and honey" — He chose the Jewish people as the "bikkurim" (first fruits) of the entire world⁵; and therefore, Jews bring — measure for measure⁴ — "the first fruit of the ground which You have given me, Hashem, and you shall place it before Hashem, your God."

This expresses how Jews — even before the giving of the Torah,

before they received a revealed connection to the Torah below⁵ — are on the level of "bikkurim,"

which preceded everything,

even the Torah,

and this is revealed through the fact that "and there He became a great, mighty, and numerous nation."

And then "And Hashem took us out of Egypt with a strong hand and an outstretched arm, and with great awe, and with signs and wonders,"

Until "And He brought us to this place and gave us this land, a land flowing with milk and honey."

Accordingly, the law of Bikkurim is also sweetened,

that "the bikkurim _טן_5ונin vessel".

",

as it is written "And you shall place it in a basket,"

And in this itself is the law,

Then "he brought them in metal vessels

[As was the custom of the wealthy that "they bring their Bikkurim in baskets of silver and of

gold"']

The Kohen takes the Bikkurim and returns the vessel to its owner,

And if he brought them in vessels of willow, rush, and the like

[As the custom of the poor⁵⁷"']

Behold, the Bikkurim and the baskets belong to the Kohanim"""':

The completeness of the revelation of the superiority of Yisroel in the aspect of "Bikkurim" consists in this,

So also, as they stand in a "vessel",

a soul in the vessel of the body

(limited)

,

until even in a poor vessel

("There is no poor except in knowledge")

,

is there evident how they are "first fruits".

And furthermore: 'The first fruits require a vessel' - the first fruits come 'before the L-rd your G-d' specifically through a vessel.

Until specifically a vessel of the simplest things

(from this lower world, than which there is no lower)

becomes united with the first fruits,

so that 'the first fruits and the baskets belong to the priests,'

so that also the vessel itself becomes on the level of 'before the L-rd your G-d.'

And moreover: Through this it is brought about that it should be 'and you shall place it in a basket,'

basket (טנא) is an acronym for taamim, nekudot, otiot (cantillation marks, vowels, letters) - that one should have the completeness of the Torah,

In addition to the letters and the vowels of the Torah — also the cantillation notes of the Torah,

And in the manner of "and you shall place" the "first fruits" — that the Jew "lies" inwardly in

(the cantillation notes, vowels, letters of)

Torah.

According to the above, when one understands

(in greater depth)

the connection of the mitzvah of first fruits with the continuation of the section regarding this

Shabbos Parshas Tavo,

21 Elul

and 82

Covenant of air, the entirety of Torah and mitzvos, added to what was said above

(total)

,

Then Bikkurim brings out the content of all the Torah and mitzvos]

:

"Bikkurim" - the intrinsic quality of Yisroel

(that preceded the Torah)

- is the beginning and foundation of the entire Torah and mitzvos; because of this, we see that "Yisroel and the Holy One, blessed be He, are completely one",

the Above One makes

(a priori)

a covenant with Jews that unites the Above One with Jews

(like the unity of the two parts of the covenant)

,

In a revealed manner, the air below,

Which comes out in actuality and openly through the fact that "You shall keep the words of this covenant,"

Jews take upon themselves and fulfill the Almighty's Torah and commandments,

"This day the L-rd your G-d commands you to do these statutes and ordinances, and you shall keep and do them with all your heart and with all your soul."

(In a manner that this takes them entirely through/ so that one sees openly in the world, as "And the L-rd has distinguished you this day to be His treasured people, etc., and to set you high above all nations that He has made, for praise and for fame and for glory"⁵⁸."

With this one will also understand - in more detail - the connection of the first fruits to Rashi's exposition on the verse "This day the L-rd your G-d commands you" - "Each day they should be as new in your eyes, as if on that day you were commanded regarding them"⁵⁹:

It was spoken earlier

(ס״ג)

,

So since the purpose of Jews – being “first fruits” – is in themselves,

And everything was created for their sake,

It is therefore understandable,

that every detail in the life of a Jew

(even one that does not yet have an apparent connection to Torah)

– every moment in time,

Every point

In place,

Every single thought,

Speech or deed,

Has a purpose in itself

(And is not a means to another thing)

,

So it is a completely new thing

From the perspective of the purpose that the particular has in itself / upon this applies the obligation to say "For me

(for this particular)

the world was created",

So all matters of the world,

All moments in time, etc., are included in this one moment.

From this it is understood,

that the ability to perform that 'Each day they should be

(תומ״צ)

new in your eyes.'

(Even though he performed the service also before this)

- comes specifically from a Jew

("Bikkurim")

,

Because regarding all worldly matters - since they are not an end in themselves,

but only a means to another thing

(for the sake of Israel and for the sake of the Torah)

,

it can be that a day

(and all the more so a moment)

in time,

Should be a continuation of the service of a previous day,

or a preparation and means for a day that follows:

Specifically Jews have the ability to fulfill "In every day they should be new in your eyes,"

a true novelty

[For example, the renewal each day and each moment of creation ex nihilo by G‑d Himself⁴]

And in every day,

which includes also every moment,

so that the new moment becomes a new beginning in his service of Torah and mitzvos, which in itself includes all moments until the conclusion and completion of his service,

For example, how specifically Jews have the power to innovate in the Torah itself

(being prior to it)

,

until even — a novelty in the Torah student himself,

that he becomes like a completely new person

(through his study of Torah, and in every day and moment — in a new manner.

112)

Our parshah, etc.,

18-19.

113)

See above, sec. 1.

Sefer HaSichos - 5751

With this one will also understand the explanation in the name of the parshah "Tavo":

Although if "Tavo

(to the land)

is a preparation and introduction to the fulfillment of the commandments upon entering Eretz Yisrael - but is an action and order of service of a Jew!,

has this

("Tavo")

itself a goal in itself

(besides this, that this is an introduction to what follows later)

,

which includes

(in this particular)

All aspects of the service.

And this is also the content of the word "tavo" itself: even at the beginning of the service of a Jew,

when he is only at the stage of "tavo"

(still before he fulfills a mitzvah)

— he must, in that "entering"

(tavo)

in pnimiyus⁵,

understanding that in the very "tavo" lies his ultimate purpose of the service at this moment,

Which includes - and gives only the strength - to do the avodah after this: "And you shall inherit and dwell in it,"

And the mitzvah of bringing Bikkurim and reciting the Mikra Bikkurim,

Until - the inclusion of the fulfillment of the covenant in the continuation of the parshah.

And to add,

That the name of the parshah "Tavo"■׳" means that the "Tavo" is in a certain manner

(This is not about the command to enter the Land of Israel)

- And the word "ki" brings out the order as it will be - that it is a definite thing that it will be "You will come to the land and dwell and inherit it,"

And in the manner of "And it will be when you come" - "Vehaya" means immediately⁷",

Until then, one immediately fulfills the mitzvah of Bikkurim.

*

The aforementioned humble person has a connection

special with the month of Elul - the time of "cheshbon hanefesh" on the previous year and of preparation for the coming year:

The month of Elul - acronym for "ani l'dodi v'dodi li" - is a time when every Jew feels close to the Almighty,

And a closeness connected with love and affection,

As emphasized in the expression "dodi".

And as the well-known parable of the Alter Rebbe",

That in the month of Elul, the Almighty is like a "King in the field",

"And then one may

(and can-")

anyone who wishes to greet him and he receives everyone with a cheerful countenance and shows a smiling face to all",

And everyone can ask him for everything he needs.

Furthermore, the content of "Bikkurim" is emphasized - the unity of Jews with the Almighty and through closeness and love ( "Dodi")

("Dodi")

Because of the preciousness of Jews to the Almighty; and furthermore, there are no conditions,

That one must be a Torah scholar,

a student of Torah or a fulfiller of mitzvos and the like,

Rather, 'whoever wants' can receive him with a pleasant face, and he 'receives everyone with a pleasant countenance'.

Which underscores the inherent virtue

Parshas Ki Savo,

21 Elul

Of Jews - being the 'first fruits of His produce' of the Almighty - they are bound up with Him with a deep love.

(Not looking at their revealed and external status and condition)

.

And this is further emphasized in the verse "Ani l'dodi v'dodi li"

(acronym of Elul)

Begins with "Ani" - the essential being of a Jew,

as he stands in his "Ani"

(his existence)

,

In whatever situation he may be - he draws himself and connects himself from himself

(an arousal from below)

with "my Beloved"

(the Supreme One)

,

and this

(the "I am to my Beloved")

specifically brings afterwards also the "and my Beloved is mine",

The connection and love of the Almighty to Jews.

And as it is written²⁴, "As water reflects the face, so the heart of man reflects man": through that which the lower "heart of man" glows with love to the upper "to man" - "I am for my beloved",

then this brings about the "and my beloved is for me" from the upper "heart of man" to the lower "to man".

And one could say,

that what a Jew

(as he stands as "I")

has the power to bring about

(even to arouse the "and my beloved is for me")

- expresses his power being "bikkurim" that stand "before the L-rd your G-d",

"Yisrael and the Holy One, blessed be He, are all one"; and in order that it should not be "bread of shame",

It comes out through the fact that a Jew finds himself below in a world that hides and conceals his revealed connection with the Al-mighty,

so that he - through his work

("Ani")

- should reveal this.

Until this brings also a completeness in the fulfillment of Torah and mitzvot - as it is indicated

in the five acronyms of "Elul" corresponding to Torah, service, and acts of kindness,

precious and redemption

(As discussed in previous years*)

-as hinted in the word "heart"¹⁷

(The place of the seat of love of "my Beloved"

(love)

-"the heart of man to man")

,

which in gematria is 22 plus 10,

And one could say that this corresponds to the twenty-two letters of the Torah through which the ten powers of the soul of a Jew are revealed,

Through which there is united — "lev" — Yisrael, Oraysa, and Kudsha Brich Hu are all one,

Thus, now there is the complete revelation of the unity of "lev ha'adam l'adam",

"Ani l'dodi v'dodi li".

From this one derives the practical lesson — regarding the reckoning of the soul that everyone must make in the month of Elul for the service of the past year,

In order to complete and perfect that which was lacking or not done in completeness: then one makes the appropriate preparations for the service of the coming year:

Taking into account that every Jew is "bikkurim" which must be brought "lifnei Hashem Elokeinu" in the Beit Hamikdash,

And this must permeate his entire life,

Also his weekday matters—not only on Shabbat and Yom Tov days,

Not only in the month of Elul and the month of Tishrei

("the abundant in festivals"²')—rather throughout the entire year—it is understood how much he must be guarded in everything he does.

See there.

Alter Rebbe, ibid., sec. 62.

Sefer HaSichos - 5751

Even when it concerns a single thought,

A speech or an action,

That seems insignificant compared to his other thoughts,

Speeches or actions — but when thinking into it properly,

That even the thought,

Speech or action is a part of the "Bikkurim" that is brought to the Beis HaMikdash,

Lifnei Hashem Elokecha — and the Kohen Asher Yihyeh Bayamim Hahem pays attention to his every movement — he will certainly toil and exert himself that every smallest thing,

Every single detail of his conduct,

Be done with the fullest attentiveness and care.

If this is so throughout all the days of the year,

How much stronger must the responsibility and caution be - together with the merit - standing in the month of Elul,

the month of accounting for the entire past year,

and the month of preparation for the entire coming year,

and in particular in the last twelve days of the month of Elul which correspond to the twelve months,

a day for months - is even more understood,

how one must cherish every moment of the day

(corresponding to a whole month)

,

In making the proper accounting of the soul and preparation for the coming year!

And in particular, when in addition to the segulah of the month of Elul - this is in the year 5751,

Acronym: 'It was, it will be a year of wonders I will show him,'

And a preparation for the year 5752,

Acronym: 'It will be a year of wonders in everything.'

And one should add Bina - with the advantage of Bina over Chochma,

(See,

Show him/ and

129)

Sefer HaSichos 5703 p. 179.

177.

The joining of both together - wise in wisdom and wise in understanding,

as explained in many places.

And in addition to one's own service in all the above,

one must also see to influence and have an effect on other Jews around him,

They should also do their service in completeness in the month of Elul,

and during the days of Selichot,

and then also in the month of Tishrei.

And further, and mainly - to arouse again regarding the effort to provide the needs of the holiday to all those who need to receive them,

and before this - the needs of Rosh Hashanah

("Eat rich foods and drink sweet drinks and send portions to one for whom nothing is prepared"■׳)

,

and likewise in the intermediate days and throughout the entire month of Tishrei.

In all this, there is a unique lesson regarding the Redemption,

which must come immediately and literally

(according to all signs)

:

The perfection of "Come to the land"

(and the fulfillment of the mitzvah of Bikkurim in its literal sense)

will be in the true and complete Redemption,

As it was "as in the days of your exodus from the land of Egypt" —

As it speaks in the portion of Bikkurim.

Since this is the matter of the essential principle that time caused it — because according to all the signs the redemption should have come long ago — it is understandable that the "And you shall respond and say before the Lord your God,"

And especially in the month of Elul when "all who wish are permitted to greet His face and He receives everyone

Parshas Ki Savo,

21 Elul

with a cheerful countenance and a smiling face to all" — must be a special request

(in a loud voice&gt;"Until when"?!.

.

.

May the redemption be already in actual reality!

And since,

that the "And you shall speak and say" comes from a Jew - who is "first fruits" to G-d,

"all one" with the Above,

and the "And you shall speak and say" is said "before the L-rd your G-d"

(including in its explanation 'before' - in his innerness,

as above)

It is understood that the "And you shall answer and say" has the power to bring about the actual redemption

[As when we cried out to Hashem in Egypt, "And Hashem heard our voice etc. and took us out with a strong hand etc. and brought us etc. and gave us this land."]

,

And even more – that "Before they call, I will answer," because there is the reality of a caller

(A Jew, and he is in a state of "they call,"

G-d does not wait until there is actual calling,

Rather, "Before they call, I will answer."

And although it is known the saying of our Rabbis, the Nesi'im

(which is printed and well-known⁵" that "not with our will did we go into exile and not with our will will we go out from exile,

but by the will of G‑d⁶⁷ etc. - it is about how a Jew finds himself with his own will

("our will",

which is separate, G‑d forbid, from the will of G‑d)

in this physical world in mundane matters etc. But as a Jew stands "one" with the Holy One, Blessed be He,

and especially in the month of Elul

(when it is a state of "I am to my Beloved and my Beloved is to me")

he does not have his

own will,

but in the language of the Mishnah - "Make His will your own so that He makes your will His" - the will of the Above is the will of a Jew,

the will of a Jew is the will of the Above - a Jew has the power to

(bring about that the Above should)

nullify the exile and bring the redemption immediately and truly!

- The matter of exile is by no means relevant to a Jew.

Because the place of a Jew is - "leaning on his father's table"

"before the L-rd your G-d" is the Holy Temple.

And the reason the Almighty made an exile is in order to evoke the service of a Jew to reveal in the world how he is "first fruits" to G-d,

and how "Israel and the Holy One, blessed be He, are entirely one,"

and through this - immediately nullify the exile,

and bring out all the good and lofty matters that exist in exile,

until - making from "exile" that it should be "redemption"

(by revealing the alef of the Master of the world - the supernal intention - in "my exile"-')

,

The virtue of teshuvah that results from the descent into exile.

And although "If one sins and repents [repeatedly]... they are not given the opportunity to repent""■׳ - yet the Almighty sent Jews into exile

("Not of our own will we went into exile" as above)

- But this came about through that which "Awesome dealings with mankind""⁴', only in order to elevate Jews higher. Consequently,

Through the 'And you shall respond and say' of a Jew, he has the power to nullify the concealment and descent temporarily

136)

Avot 5:44.

137)

See Berachot 3,

64*.

138)

See Likkutei Torah, Beha'aloscha, 35,

and Nevi'im.

139)

Mishnah, end of Yoma.

140)

Tehillim 66,

Tanchuma Vayeishev 4.