English translation — משיחות ש״פ בהר־בחוקותי, מבה״ח סיון ה׳תנש״א

the subject of Rosh Chodesh Sivan

(that is blessed on the holy Sabbath of blessing the month)

It is explicit in the verse² - "In the third month, etc., on this day"

(on Rosh Chodesh³)

they came to the Sinai Desert:

"Sinai Desert" is connected with the giving of the Torah: "Sinai" - "Moses received the Torah from Sinai"⁴,

and "Desert

(Sinai)

" - as the Sages expounded⁵ - "was given in the desert."

.

In a place of ownerless*,

Anyone who wishes to receive may come and receive."

And therefore,

When “they came to the Sinai desert"

(on Rosh Chodesh Sivan)

- the place fitting for giving the Torah - began the matter of Matan Torah

("Immediately after Rosh Chodesh, Moshe began to engage with them in the matter of receiving the Torah-

A version concerning the drawing down of the blessing of Shabbat upon all the days of the week - from it are blessed all of them and immediately

(see Zohar II 63,

88,

.

Rosh Hashanah)

,

And in the language of the Midrash: 'The Holy One, blessed be He, said.

.

Behold, it is the hour that I will give them My Torah.'

And this matter is also emphasized in the Torah reading that is adjacent to the giving of the Torah - as is known the rule that '

(always)

we read

(the portion of)

Bamidbar Sinai before Shavuot"

(And the beginning of this is in the Mincha of this holy Sabbath/ since 'Sinai Desert'

(They, Bnei Yisrael, arrived there on Rosh Chodesh Sivan)

It is the proper place for the giving of the Torah.

And we must explain the content of the matter of "Midbar Sinai"

("Midbar" specifically)

- in connection to the giving of the Torah:

"Midbar" - "ownerless place" - is a place that has no ownership,

not ownership of an individual,

and also not ownership of the many

(like "public domain

Sefer HaSichos - 5751

of the many",

a domain that is owned by the many)

,

And because it has no owner, anyone who wants can come and acquire it,

"Whoever wishes to receive, let him come and receive."

And seemingly,

the giving of the Torah to Bnei Yisrael is

(not in a manner that the Holy One, blessed be He, removed His ownership from the Torah

("His Torah")

and made it ownerless for all,

that is,

that it became like something that has no owner, that anyone can come and acquire it

(by an act of acquisition)

,

But)

in a manner that “He gave us His Torah,”

that is,

that the Torah is the possession of all Bnei Yisrael

(without any need for an act of acquisition)

,

every single one of Israel,

from great to small,

even to the infant just born,

that by virtue of his belonging to 'the congregation of Jacob',

he is the heir of everything⁴,

the entire Torah as a whole¹⁵,

as it is written: 'Moses commanded us the Torah, an inheritance of the congregation of Jacob'¹⁷.

And accordingly, we must understand the reason that the belonging of the Torah to all of Israel, which occurred on Rosh Chodesh Sivan

("Behold, it is the hour that I will give them My Torah")

is emphasized by the fact that 'on this day they came to the Sinai Desert' - a place of ownerlessness,

and not a place that is owned by all Bnei Yisrael

(in public domain and the like, as the Torah was given to the ownership of all Bnei Yisrael?)

And on the other hand - we must understand the reason that the aspect of 'desert'

("In the third month, etc., on this day they came to the Sinai Desert")

is emphasized in the portion of Bamidbar which we read in immediate proximity to Shavuot,

and not in the portion that we read on the Sabbath from which the day 'they came to the Sinai Desert' is blessed,

Parshat Behar-Bechukotai

(As is the fixed arrangement in several years,

and also in this year

(in the diaspora / that are connected)

.

And in introduction - that the reading of Parshat Bamidbar before Atzeret is

(not only from the aspect of the connection of "Midbar Sinai" to the giving of the Torah

(as above, sec. 1)

,

ela)

also

(and primarily)

because “Ezra instituted for Israel that they should read the curses of the Torah of the Priests before Shavuot”*

And that we add and also read Bamidbar Sinai before Shavuot is “in order not to juxtapose the curses in Bechukotai to Shavuot”²¹

meaning,

the portion that is read primarily before Shavuot

(instituted by Ezra)

it is the portion of Bechukosai,

and in some years, Behar-Bechukosai.

Yaakov,

whoever wishes, let him come and take",

that is,

For the Torah is an inheritance to each and every Jew,

therefore one can come and take it,

to teach it, etc.,

until he is crowned with the giving of the Torah.

Shabbat Parshat Behar-Bechukotai,

of Rosh Chodesh Sivan

And the connection of the content of Parshat Behar-Bechukotai² to the giving of the Torah is emphasized

(1)

In the name of the portion: 'Mount Sinai'¹⁰ - the mountain on which the Torah was given,

and 'Bechukotai' - from the term engraving,

which alludes to the engraved letters of the Tablets²⁴,

that include the entire Torah,

the Written Law and the Oral Law,

and even what an advanced student will innovate in the future²⁵.

(B)

And in the content of the parshah,

both at its beginning and start — "And G-d spoke to Moses on Mount Sinai, saying, ‘… and the land shall rest a Sabbath to G-d,’"

"What is the connection between Shemittah and Mount Sinai,

And yet, all the commandments were stated at Sinai,

Rather, just as with Shemittah, its general principles, specifics, and minutiae were stated at Sinai,

so too with all of them—their general principles and minutiae were stated at Sinai.”*²

And they are its conclusion and seal—"These are the commandments that the L‑rd commanded Moses to the children of Israel at Mount Sinai."

And one must understand the reason that in this portion—which is read on the Shabbos from which the month of Sivan is blessed, in which “they entered the Sinai desert”—the term “Sinai desert” is not mentioned

(as in Parshas Bamidbar, which is read at Minchah), but rather “Mount Sinai”.

And we must first explain the relationship and importance of the place in the world where the Torah was given.

(at Mount Sinai in the Sinai Desert)

- for at first glance,

since

that the Torah's effect is throughout the entire world,

what relevance is there

(so much)

the specific place in the world where the Torah was given²⁷ - that we must say,

that through the choice of a specific place in the world fitting for the giving of the Torah, the purpose and objective of the Torah's effect in the world is emphasized,

As follows.

And it will be understood by prefacing the explanation of the connection of Torah to the world that is emphasized in the Mishnah in Avot that we study on this Shabbat — "With ten utterances the world was created."²:

It is stated in the Zohar²: "It is written•'■ ten ten the shekel for the holy shekel."

.

Ten utterances for the act of creation, as we learned: 'With ten utterances the world was created,'

Ten utterances for the Giving of the Torah, these are the Ten Commandments"'²,

"For the world was created only for the sake of the Torah,

And as long as Israel engages in Torah, the world exists."

.

If²² not My covenant day and night, the statutes of heaven and earth I would not have set"²²,

and concludes that through this 'peace is found in it',

as the Sages said: 'The entire Torah was given to make peace in the world'²⁵.

Sefer HaSichos - 5751

And the point in this - that through the 'Ten Utterances' in the giving of the Torah

(the Ten Commandments)

we reveal the 'Ten Utterances' in Maaseh Bereishit (the act of Creation),

that is,

that the world

(Maaseh Bereishit)

is not an independent reality that conceals

(and even hides)

Divinity,

since its entire existence is nothing but the 'Ten Utterances' through which the creation of the world was from absolute nothing and void during the six days of Creation,

and 'He renews in His goodness each day continually the work of Creation'⁷? Because,

״If they were to depart.

.

Now, G‑d forbid, the letters of the Ten Utterances.

.

would be

(the entire creation)

returns to nothing and void, literally, as before the six days of creation literally."

And more specifically - as a continuation of the words of the Mishnah,

"With ten utterances the world was created,

"And what does it teach us,

"Could it not have been created with one utterance,

"Rather, to exact punishment from the wicked who destroy the world that was created with ten utterances,

"and to give good reward to the righteous who sustain the world that was created with ten utterances":

And with the introduction of the well-known question": Since "with one utterance it could have been created,"

Why should the punishment and reward be for a world created with ten utterances when its "value" is only one utterance - "if He wants to multiply utterances, that is not the responsibility of the wicked nor of the righteous"?

And we can say the explanation in this,

that in the creation of the

the meaning of 'third' is to connect and unify the division and opposition of 'two',

and this is the matter of peace

(see at length in Likkutei Sichos vol. 21 p. 110 and on.

and further)

.

In the world there actually exist two modes - 'with one utterance'⁴ and 'with ten utterances':

'With one utterance' - the reality of existence was created,

existence from absolute nothing and void,

'the primary matter'⁴ that is common to all creations in the world.

And 'with ten utterances' - was created

(revealed⁴⁷)

the form of all particular creations that are divided from each other by the division of the ten utterances,

including also 'combinations and permutations of letters that rotate in 231 gates, front and back, as stated in Sefer Yetzirah',

by which all the multitude of particular creations in the world were created⁴⁷.

And the difference between them:

In creation "with one utterance"

(creation of something from nothing and absolute nothingness)

- since creation of something from nothing is

(not in a manner of approximation and cloth-

Shabbos Parshas Behar-Bechukosai,

Me'Baha'Ch Sivan

Shos,

but rather)

in a manner of distance and separation

(that is not revealed in the creations,

in their essence and their level)

",

emphasizes His ability, may He be blessed,

("with one utterance He can create"/ that 'in His power and ability to create existence from absolute nothing and void'

(the power of the Essence"/ and not the existence of the creation,

that they fenced

(after being created)

nothing and void"

and his existence is nothing but the revelation of His power and ability, may He be blessed, in the creation of something from absolute nothing and void;

And in creation "with ten utterances"

(all the multiplicity of details of the creations and the divisions between them,

each and every creation with its unique temperament and characteristic)

is emphasized

(mainly)

the existence of the world

("with ten utterances the world was created"/ that its creation is in a manner that content, merit, and importance are given to all the particular creations that were created with ten utterances,

which correspond to the ten Sefirot,

ten attributes

(levels)

general (categories) that include all the matters that have merit and importance.

And since the utterances of Maaseh Bereishit correspond to the utterances in the giving of the Torah,

it is understood,

that the two matters of 'ten utterances' and 'one utterance' that are in the world exist also in the Torah:

In the giving of the Torah it is written: 'One thing God spoke, two I heard',

that is,

that in the Torah there are two²⁶ aspects: 'one'

("one utterance")

- from His side, alone

("God spoke" / that just as He, blessed be He, is one, so too His wisdom, blessed be He,

(Torah)

is one,

that is,

that all matters of the Torah are one matter - His wisdom, blessed be He,

"The Torah and the Holy One, blessed be He, are entirely one"; and 'two'

(and even to the division of the Ten Commandments,

"ten utterances")

- from the perspective of man and the world

("I heard")

,

That is,

that His wisdom, may He be blessed, descends and becomes enclothed in human and worldly matters that are in a manner of multiplicity and division

(the Ten Commandments,

which include the 613 commandments,

corresponding to the 248 limbs and 365 sinews in man,

"Small world"⁵,

and its parallel in the literal world)

,

in order to effect that the level and importance of the particular creations in the world be extracted and be according to the Torah.

Therefore,

through the "one utterance" in the Torah we reveal the "one utterance" in the world,

and through the "ten utterances" in the Torah we reveal the "ten utterances" in the world:

through the "one utterance" in the Torah,

which is emphasized from the study of Torah through the introduction of “Bless Him in the Torah first”⁵¹,

that this is the matter of self-nullification to “the Giver of the Torah,”

that is,

that it is evident in the Torah

(not in the division of the details of the laws that speak of worldly matters,

but rather the point of unity)

that it is the wisdom of the Holy One, blessed be He

(“God spoke once”⁵²)

- they reveal in the world the “single utterance,”

that is,

that it is evident in the world

(not the division of the details of the creations according to their temperament and nature,

but rather)

the power of the Essence that brings the world into existence from nothing to something;

And through the “ten utterances” in the Torah,

which are emphasized in the multiplicity of division of the laws of the Torah that are enclothed in worldly matters,

And until "All your deeds should be for the sake of Heaven"⁵² and "In all

Eulogize the foundations - HaVaNaSha

"Know Him in all your ways"³⁰-⁵ - reveal in the world the "Ten Utterances",

That is,

That it is recognizable in the world that the content, the virtue, and the importance within it are the content, virtue, and importance of the "Ten Utterances" of the Holy One, blessed be He,

Corresponding to the ten supernal sefirot,

The completeness of holiness,

As it is drawn down and revealed in the world.

And in a slightly different style: The effect of the “single utterance” is the nullification of the world

(which, from its own perspective,

were it not for the power that brings it into existence,

is nothing and naught / an elevation from below to above

(from existence to nullification of existence)

; and the effect of the “ten utterances” is that the existence of the world becomes imbued with the perfection of holiness,

a drawing down from above to below⁵⁴.

And each has something that the other does not:

The advantage of the revelation of the “ten utterances” that become enclothed in worldly matters in a manner of division according to their temperament and nature - that it penetrates the boundaries of the world,

but,

the revelation is only of the level of Divinity that has relation and proportion to the world,

and not the level of Divinity that is above the world;

And the advantage of the revelation of the “single utterance” that is above the division of worldly matters - that

the level of Divinity that is above the world is revealed,

but,

This revelation does not penetrate the boundaries of the world

Since the virtue and importance of the particulars of creatures is not evident from their temperament and nature,

And on the contrary,

By themselves they are naught and nothing)

.

And the true perfection is in the combination of both together - that also the level of Elokus that is above the world

(a single utterance)

is drawn down and revealed and penetrates into the division of the particulars of creatures

(ten utterances)

⁵⁵.

And through this, the purpose of creation is fulfilled, that the Holy One, blessed be He, desired to have a dwelling place in the lower realms⁵⁶: a dwelling place - in which the One who dwells within is revealed in all His Essence⁵⁷,

that is,

not only the level of Divinity that is proportionate to the world,

but also the level of Divinity that is above the world,

and even to His Essence and Being, may He be blessed,

the simple unity

(single utterance)

; from the dwelling place it is)

in the lower realms - that the revelation of His Essence and Being, may He be blessed, is drawn down and penetrates the existence of the lower beings as they are, in division and multiplicity according to their temperament and nature

(ten utterances)

"⁵⁸.

And this matter

(the effect of the Torah in the world through the single utterance and the ten utterances)

It is also emphasized in the preparation for the Giving of the Torah through the counting of the Omer from Passover until Shavuot:

Shabbat Parshat Bechukotai,

the eve of the holy Shabbat, Sivan

and 54

The Giving of the Torah came after the introduction of the Exodus from Egypt,

that "the King of kings, the Holy One, blessed be He, revealed Himself to them in His glory and His essence and redeemed them"³⁷,

so that "when you bring the people out of Egypt, you shall serve G-d on this mountain."

And since the intention of the Giving of the Torah is the unification of the upper and lower realms,

"Superiors descended to inferiors and inferiors will ascend to superiors"¹*,

and it is a true connection

(not in a manner that the superior descends from his superiority,

for then he is not truly superior,

and the inferior ascends from his inferiority,

for then he is not truly inferior,

but)

that the superior, as he is in his superiority, connects with the inferior, as he is in his inferiority — this is achieved through the preparation of the Counting of the Omer:

The content of "And you shall count for yourselves from the morrow of the Sabbath etc. seven Sabbaths etc. you shall count fifty days"-.

' In the service of man" - that "from the morrow of the Sabbath"

(the morrow of the Festival⁴*)

The work begins with the drawing down of the revelation of the Essence

("in His glory and His essence")

which is above them, the division of)

world⁵*

(one maamar)

,

that it will illuminate

("And you shall count" from the term 'sapphire' and brightness,

light and revelation)

in the specific divisions of the attributes

(seven weeks,

seven times seven)

that are in man

and in the world

(Ten Utterances)

,

until there is revealed

("Tisparu" also from the term of revelation)

and the revelation of the fiftieth day will penetrate within them,

the gate of the Nun that is above the forty-nine gates that belong to the world,

and in the gate of the Nun itself - not only the lower level that has value and connection to the forty-nine gates

(Therefore, she is included with them,

"fifty days"/ but also the highest level that is completely above the forty-nine gates**

(one maamar)

,

which is drawn and revealed on the fiftieth day⁷*.

And we may add,

that in the determination of this year,

that the beginning of the counting is on Motzaei Shabbos

(From the day after Shabbat, also literally)

And its conclusion on the day of Shabbat,

Weeks that begin on Sunday and end on Shabbat of Shabbat,

Complete as the days of Creation

(The completeness of completeness* - emphasized more that the revelation of "in His honor and in His essence" penetrates the boundaries of the world,

Complete Shabbats like the days of Creation.

And with extra emphasis in the Sicha of Rosh Chodesh Sivan

("In the third month, etc., on this day they came to the Sinai desert")

- "In the seventh week, on the third day thereof, that is, the one in which the entire week entered"⁴²*

(The completeness of the preparation for Matan Torah through Sefiras HaOmer)

:

Sefer HaSichos — 5751

The third day of the seventh week, which is after the completion of the forty-four days of Sefiras HaOmer,

In which is included the main work of Sefiras HaOmer in refining and purifying the attributes — because "forty-four days are in the aspect of nursing."

.

For example, milk develops the limbs of the fetus.

.

The growth of the attributes in the animal soul and their elevation.

.

Through the drawing down of the intellect of nursing.

.

In the forty days of the Counting of the Omer, similarly: blood is transformed and becomes milk”

(And this is the preparation for tasting the taste of grain,

which is the matter of the Giving of the Torah

(which is likened to bread)

on the festival of Shavuot)

⁷⁸.

And since the main work of refining and purifying the specific attributes is completed,

through the revelation of a light that is proportionate to the division of the specific attributes

(ten utterances)

- they become prepared and ready to receive the revelation of the light of the fiftieth day, which is above the division of the forty-nine days

(One maamar)

,

By means of the prior nullification that is at Rosh Chodesh

(The diminution of the moon until it becomes in the aspect of a point)

,

And then there can be the completeness of the revelation

("on this day")⁷

of the fiftieth day⁷⁷.

[And similarly on Lag BaOmer,

Hod sheb'Hod - that this sefirah is the "end and completion of the sefiros in the essential middos called gufa,

for from the aspect of Hod sheb'Hod and below ends the aspect of gufa,

the essential middos,

and begins the aspect of influence beyond gufa,

and therefore the revelation of the supernal light above the division of the particular middos shines,

through the precedence of self-nullification of the aspect of thanksgiving,

which is the concept of Hod sheb'Hod,

And the revelation of the inner dimension of the Torah occurs⁴⁶]

.

And one may add regarding the connection of Rosh Chodesh Sivan to

See Likkutei Torah, Bamidbar 17,

daled

(in connection with the forty days from the seventh day of Passover until Shavuot)

.

The Giving of the Torah also from the aspect of the Counting of the Omer of Rosh Chodesh itself⁷⁴,

the forty-fifth day of the Omer,

for the number forty-five⁷⁵ is the gematria of “Adam,”

the letters aleph, dam - based on the known fact that the Torah is likened to “blood” that sustains life to all limbs equally⁷⁷,

and is also called “Adam,”

“This is the Torah, Adam”⁷⁸

(blood with the addition of an aleph)

- it may be said,

that “blood,”

that spreads and extends throughout all the limbs of the body,

alludes to the 'Ten Utterances' in the Torah

(the division of the details of the laws of the Torah)

⁷⁸,

and 'Adam',

'Aleph (i.e., one) blood',

alludes to the extension of the 'one utterance' in the Torah that is above the division of the details of the laws of the Torah,

"God spoke once,"

that this matter is accomplished through the introduction of self-nullification in the service of prayer⁸¹.

And it may be said,

that this matter is also hinted at in the Torah portions read on the Shabbat from which Rosh Chodesh Sivan is blessed - the portions of Behar-Bechukotai:

The portion of Behar-Bechukotai,

from the beginning of the year

,

,

“Behar” - growth and loftiness,”

and is called the aspect of growth in the inanimate²” - indicates service in a manner of division into details

(ten utterances/ in which the movement of growth and ascent from level to level is emphasized,

“They go from strength to strength”¹³.

And “Bechukotai” - from the term engraving,

like the letters on the tablets that are in a manner of engraving from within and through - indicates the essential point that is above division into details

(single utterance)

,

which is attained through self-nullification that is above understanding and comprehension,

“A statute I have enacted, a decree I have decreed,”

and “You have no permission to question it.”

And their joining together

(they read Behar-Bechukotai on one Shabbat,

with seven aliyot,

and one of them

(the fourth)

connects them both through the blessing before the reading in the portion of Behar and after the reading in the portion of Bechukotai)

through a level that is above them both - indicates that even in the division into details

(Behar)

the essential point that is above division is drawn down and penetrates

(Bechukotai)

.

And one may add,

that the joining of the two extremes is also hinted at in each portion individually: “At Mount Sinai” - “Sinai” has the gematria of “ladder,”

which connects above and below in the two modes of walking that are discussed in the portion of Bechukotai: “And I will walk”⁷ in the plural,

two

walks,

a walk from above to below

(Torah,

which was given at Sinai)

,

and a movement from below to above

(prayer,

"a ladder, that is prayer"")

,

as emphasized in the ascent of Moses to Mount Sinai, both for the purpose of receiving the Torah,

and for the purpose of prayer for the Jewish people - that the overall distinction between drawing down below

(Torah,

its study in a manner of understanding and comprehension,

the reality of man")

for elevation upward

(prayer,

"Know before Whom you stand",

nullification of reality")

It is analogous to the distinction between ten utterances and one utterance,

that through ten utterances the drawing down is effected below,

and through one utterance is achieved

(the nullification and)

elevation upward

(as above p. 6)

.

And similarly

(and even more so)

in Parshat Bamidbar - that its beginning is read during Mincha of Shabbat Mevarchim the month of Sivan,

and the entire portion

(from its beginning to its end)

on the Shabbat before Atzeret:

"Midbar" (desert) comes from the word dibur (speech),

which alludes to the speech of Torah,

and also to the speech of prayer - the two movements of drawing down below and elevation upward,

which are in the manner and pattern of the ten utterances and the one utterance.

And further, primarily:

"Midbar",

From the word 'speech' with the addition of a mem,

indicates the person speaking"

(source of the speech)

,

And its meaning in Torah - emphasizing the level and importance of

Sefer HaSichos - 5751

(reality)

the person in the speech of the Torah,

to such an extent,

that "whoever reads and reviews, the Holy One, blessed be He, reads and reviews opposite him",

that is,

that the main thing is the speech of man,

and the Holy One, blessed be He, reads and reviews opposite him

(after him)

- the level of Torah that is relative to man

(the ten utterances)

; and "Midbar" from the word "midbar"

(with a chirik under the mem)

,

that the speech is by itself,

that is,

that there is no aspect of speech in itself

(like "midaber" (speaker),

mem with a sheva), only an aspect that has already been spoken,

That is, speech is in the aspect of self-nullification in the thing of G-d speaking in it⁴

Like the speech of prayer, which begins 'My G-d, open my lips, and my mouth shall declare Your praise'⁵⁷

(an extended prayer)

,

And so too in Torah,

that the study is with ultimate self-nullification,

in the aspect of 'my tongue errs from Your word'.

Like one who responds after the reader - the level of Torah that is above man.

(the one utterance)

.

And their unification together through a level above both of them - the aspect of Midbar in a superior sense,

"a land ... where no man dwelt"",

completely above the aspect of man,

that from this aspect the unification of both is made

(that the one utterance is drawn and penetrates the ten utterances)

,

that also the level of Torah that is above man,

the aspect of "my tongue will speak of Your word",

is drawn and penetrates the reality of man

through the study of Torah in a manner of understanding and comprehension,

and even to innovation and addition in Torah,

in which the concept of "whoever reads and reviews, the Holy One, blessed be He, reads and reviews opposite him" is more emphasized,

that man innovates in Torah,

and the Holy One, blessed be He, repeats the innovation that was innovated by man.

And it can be said,

since the order of the service

(also in preparation for Matan Torah, in the portions read before Matan Torah)

is from the light to the heavy,

therefore,

in the parshiyos Behar-Bechukosai, which are read on the Shabbos before Rosh Chodesh Sivan

(before the blessing of the new month)

,

It is especially emphasized that there are two extremes

(In Parshat Behar - reality and division into details,

And in Pa⁵⁸rshat Bechukotai - self-nullification and a point above division into details)

²"׳,

And beyond this,

that the beginning and end of Parshat Behar-Bechukotai is in the concept of "Mount Sinai"

(and not "Midbar Sinai"■"׳)

,

Har deika,

which emphasizes the concept of existence and particular division; and in Parshat Bamidbar, which is read on the Shabbat before Matan Torah⁴" the connection of the two extremes through a level above both is primarily emphasized,

"Midbar" [the wilderness] "where no man dwells",

as above.

Based on this, we can also explain the reason for the giving of the Torah in the wilderness

(a place of ownerlessness)

specifically - as emphasized in Rosh Chodesh Sivan: "They came to the Sinai desert",

And in the reading of the Shabbat before Atzeret of Parshat Bamidbar:

It was explained above

(p. 62)

that "Midbar" is "a place of ownerlessness",

that is,

a place that has no ownership,

unlike "public domain",

a domain that is owned by the public.

And in explaining their matter in the Torah — it must be said:

Shabbos Parshas Behar-Bechukosai,

from the month of Sivan

"Public domain" — hints at the level of Torah that has value and relevance to the many,

the 600,000 of Israel

(like a public domain through which 600,000 pass⁵"¹)

corresponding to the 600,000 letters of the Torah*",

and therefore it is from the outset in the domain and ownership of the many,

in the manner of inheritance

("Morashah Kehillas Yaakov")

- the level of Torah that relates to the world,

the Ten Utterances;

and "Midbar",

"a place of hefker" - alludes to the level of Torah that is completely beyond relation to the world,

"Oraisa v'Kudsha Brich Hu kula Chad",

one utterance,

that in itself does not belong to the ownership of the many,

but that the Holy One, blessed be He, makes it ownerless

(so to speak/ and thereby gives permission

(and the right of acquisition)

that "whoever wishes to receive, let him come and receive"⁷.

And therefore the Torah was given in the desert,

in a place that is ownerless - to hint that the true perfection of receiving the Torah,

is,

When one also receives the level of Torah that is completely above connection to the world,

so that in order to be able to receive it, the Holy One, blessed be He, must give it specifically in a place of ownerlessness.

And one could say,

that the ultimate perfection of the giving of the Torah in a place of ownerlessness will be in the future to come,

that “My Torah

new from Me shall go forth”: “from Me” — the Torah of the Holy One, blessed be He, literally, that is completely above connection to the world,

and therefore its giving to the world is through that “

(from Me)

goes out",

that goes out

(so to speak)

from the domain of the Holy One, blessed be He,

which He makes ownerless so that "whoever wishes to receive may come and receive".

Based on this, we can also explain the continuation of the verse "In the third month ... on that day they came to the Sinai Desert"

(and therefore)

"and Israel camped there",

"vayichan" (and he camped) in the singular,

"as one man with one heart",

"because Israel hated dissension and loved peace, and became one camp, then the time came that I would give them My Torah" - for,

in order to receive the level of Torah that is above connection to the world and to man, which is given in a place of ownerlessness,

man must go out of his reality,

by making himself like an ownerless desert,

the ultimate self-nullification,

and this self-nullification is expressed

(To each first)

In the negation of dispute and love of peace

(For the cause of dispute is selfhood)

,

And thereby he becomes worthy and qualified to receive the level of Torah that is above connection to the world, which is given in a place of ownerlessness².

Sefer HaSichos - 5751

And although the understanding of the giving of the Torah in the desert is through self-nullification,

negation of reality,

This is in the manner that "whoever wishes to receive let him come and receive",

"Receive" specifically,

man's receiving

(unlike the usual expression from! the Torah,

"was given in the desert")

- in this it is emphasized that even the level of Torah which is above his existence penetrates and becomes his existence⁶⁵-¹¹,

through study with comprehension and grasp,

and even to innovation in Torah,

the strength of the reality of holiness⁴".

And it can be said,

that the two extremes of ultimate self-nullification and strength of reality are also emphasized in the reading of Parshat Bamidbar on the Shabbat before Atzeret

(and its beginning on Mincha of that Shabbat)

:

The name of the portion,

"Bamidbar"

(named after its beginning "And He spoke ... in the Sinai Desert")

- indicates ultimate self-nullification,

"like this desert that everyone tramples upon"; and the content of the portion is about the census of the Jewish people

(for which the entire book is called "Chumash Hapekudim"⁵")

- indicates the strength of reality

("an item that is counted is not nullified"⁶")

and the great importance

("because of His love for them He counts them every

hour⁷)

of all of Israel and of each and every Jew from Israel.

And one should add,

that the two extremes mentioned are emphasized also in the two reasons for reading Parshat Bamidbar on the Shabbat before Shavuot - to allude to the giving of the Torah in the desert,

and to interrupt between the curses in Parshat Bechukotai and Shavuot:

In the allusion to the giving of the Torah in the desert,

a place of ownerlessness,

the concept of self-nullification is emphasized

(the one utterance)

,

that "makes himself like an ownerless desert",

as above.

And in the interruption between the curses in Parshat Bechukotai and Atzeret,

the aspect of reality is emphasized

(the ten utterances)

- for,

the need for this interruption

(simply)

is because the Torah is the source of all blessings,

as emphasized at the beginning of the Torah with the letter Beis, the initial letters of Berachah (blessing),

starting from the most essential blessing emphasized in the form of the letter Beis,

that it is "closed on all sides and open on one side",

which alludes to the world that was created by the Holy One, blessed be He, in a manner that it is surrounded on three sides except the northern side¹²,

so that man

(through his service)

should complete and encompass also the northern side - in which the superiority of man is emphasized

(the strength of reality)

,

that specifically through him the world becomes surrounded from all four sides

(without giving place for a breach)

,

like the form of a closed mem of "l'marbeh hamisrah"

(mem

Behar-Bechukotai,

Rosh Chodesh Sivan

closed in the middle of the word, which alludes¹ to redemption²⁴,

which is accomplished through man's service in drawing down and revealing the Alef

(the Master of the world)

in the middle of the exile -,

redemption²⁵.

*

And one should connect the above with a practical directive in that the time prompts it:

"to gather congregations every Shabbat to enter synagogues and study halls to study Torah for the public"²

(including also in the manner of 'the people-

spirits and became a closed mem,

And it is a closed mem in the verse 'to refuse the dominion'."

There are ⁷⁶ many students"•²')

,

which,

if the matters are said regarding all praise,

on the Shabbat from which 'the time of the giving of our Torah' is blessed, all the more so.

To awaken and urge in every place that at the reading of the Ten Commandments during 'the time of the giving of our Torah' all Jewish children should be in synagogues

(even the smallest,

And even to infants in the cradle"י)

that they are the "guarantors" for the acceptance of the Torah,

"Our children are our guarantors""׳.

And all this - with emphasis on the two extremes of nullification and existence

(One discourse and ten discourses)

mentioned above:

On one hand - the concept of nullification that is emphasized in unity with so many of Israel,

"to assemble congregations",

and especially through the unity of all Israel,

the men, women, and children,

during the reading of the Ten Commandments,

that is,

that the unification is not only with people of his level and rank in Torah study

('to gather congregations.

.

to study among them Torah for the public' but also with small children and very small ones,

that all together come to the synagogue" - the purpose of nullification.

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On the other hand - together with the nullification in unification with all Israel,

the strength of the reality of each individual Jew is also emphasized

(as in the matter of the census)

,

that each one of them receives the Torah,

and learns it and comprehends it according to his understanding and grasp

(and the committee that innovates in Torah⁷⁸')

,

Each one according to his measure.

And may it be His will - and this is the main thing - that the resolve to increase in the unity of Israel as preparation for receiving the Torah

("Hate strife and love peace")

will hasten and expedite and effect immediately and at once the nullification of the exile

(because its cause is the opposite of loving Israel■'■׳,

and when the cause is nullified, the effect is automatically nullified)

,

and immediately and at once is the true and complete redemption through our righteous Mashiach,

for then will be the perfection of the matter of the giving of the Torah,

"A new Torah will go forth from Me".

And simply - that even before 'the time of the giving of our Torah',

and before Rosh Chodesh Sivan,

as we stand on the Shabbat of blessing the month of Sivan,

Shabbat Parshat Behar-Bechukotai,

we merit the fulfillment of the promise and narrative at the beginning of Parshat Behar: 'When you come to the land etc.',

and at the beginning of Parshat Bechukotai: 'And the land will give its produce and the tree of the field will give its fruit'⁴'■׳,

"In the future⁵■'■׳ the Land of Israel will produce

Today they removed the gatekeeper and gave permission for the students to enter.

.

That day many benches were added"

(four hundred or sev? hundred)

.

And even after "they showed him in his dream white jars filled with ashes"

(i.e., even these are not fitting - Rashi)

,

concludes,

and this is it,

that one, to appease his mind, they showed him"

(because that "the mind of Rabban Gamliel was weakening, etc.")

.

And one could say in explanation of the matters

(the conclusion 'it is not so',

and nevertheless 'they held him in a dream',

that surely they did not show him a false thing, G-d forbid)

- that even when from their own perspective they are not worthy,

nevertheless,

by virtue of bringing them into the study hall they become worthy, etc.

cakes and woolen garments"*'■׳,

and 'barren trees will produce fruit' etc.

And continuing from this, we come to the book of numbers - the counting of all Israel and each individual Jew,

according to what is said: 'And you will be gathered one by one, O children of Israel',

and all together become one entity of 'a great congregation',

and up to the tenth count,

together with the tenth song and the tenth cow

('the tenth shall be holy'⁴')

,

Through "the King Moshiach, may he be revealed speedily, amen, may it be His will"⁴ - that immediately and at once we actually see that Moshiach is already among us,

And each one points with his finger and says, "Behold, this

(the King Moshiach is already)

is coming"⁴².

And in continuation of this, we come to "the time of the giving of our Torah" in complete perfection - in our Holy Land,

in Jerusalem, the holy city,

on the holy mountain,

in the Holy Temple and in the Holy of Holies

(where the Ark is with the tablets of■⁴,

which are in the category of "BeChu-kosai",

the letters of engraving)

- "A new Torah from Me shall go forth",

the Torah of Moshiach who will teach the entire nation⁴⁴,

and even the study from the Holy One, blessed be He, in

the double portion Behar-Bechukosai,

Regarding the month of Sivan

His honor and his very self

("From Me" literally / as it is written: "They will no longer teach each man his fellow etc. for they will all know Me",

And "not" will your teacher hide himself again, and were

Your eyes see your teacher",

Immediately and at once, literally.

145)

Jeremiah 31,

146)

Isaiah 30,

Giving of the Torah-

(Tanya ch. 36)

.

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