English translation — משיחות ש״פ במדבר, ערב תג השבועות ויום ב׳ דחג השבועות ה׳תנש״א

It has been said many times,

that in addition to the general content of a holiday in which all years are alike,

there are also special lessons from the unique determination of the holiday in that particular year,

which underline and make clearer — and give added strength in carrying out — the general lesson of the holiday in all years.

This year is distinguished by the fact that Shavuos comes immediately after Shabbos; that is,

that the service of Shavuos is performed with and under the influence of the holy Shabbos,

and in particular, that there is no interruption of weekdays and mundane matters between them.

So that one has a chazaka of three consecutive holy days.

And the Shabbos is also - Shabbos Parshas Bamidbar?

Such a fixed calendar arrangement is also distinguished by the fact that the first day of Shavuos is on Sunday,

which is comparable to the first day of Creation

!)

See at length the general letters of the beginning of this year

(below p. 859 onwards)

.

And the sichah of Shabbos Parshas Haazinu

(above, part one, page 3 and onward)

- Explanation of the superiority of the fixing of this year,

that the days of Rosh HaShanah,

and the first and last days

(in the diaspora)

of Sukkos,

fell within■ the Shabbos day,

And also on Yud-Tes Kislev,

And during the days of Purim,

And further.

And as was spoken, like water, during the year, the elevation and emphasis of the matter of the three

(chazakah)

In this year - see letter of 11 Nissan, sec.

7,

(below, see 893 and onward)

.

And more.

Set,

and understanding from this 'Shir Shel Yom'; and from this one immediately enters into the second day of the week⁴,

And afterwards - Isru Chag - on the third day of the week.

All things,

and especially connected with the Torah-based determination of festivals and of portions in the Torah,

are with Divine providence■׳ and with utmost precision.

Therefore it is understandable,

that the determination of Shavuot gives a special instruction that further emphasizes and gives more power to fulfill also the general meaning of the festival.

The connection of Shavuot,

the time of the giving of our Torah,

with Shabbat - is emphasized in the statement of our Sages⁷: 'Everyone agrees that on Shabbat the Torah was given to Israel'.

Since these matters are with utmost precision

(as above)

,

and all the more so connected with the general concept of the giving of the Torah,

it is understood that that which 'on Shabbat the Torah was given'

(and so it is 'to everyone')

is because

(the giving of the)

Torah and Shabbat have an intrinsic connection between them.

Parshas Bamidbar,

Erev Shavuos, third day of the Shavuos festival

And one can say one of the explanations in that: Shabbos is its aspect - rest.

As Mahazal said: "What was the world lacking? Rest,

Shabbos came, rest came".

And in the language of the Grace After Meals of Shabbos

(Taken from the language of the Mishnah³")

"

(Harachaman Hu yanchilenu l'yom shekulo Shabbos u'menuchah l'chayei ha'olamim"".

And with extra emphasis - in the language of the Mincha prayer of Shabbat²: 'A day of rest.

.

Rest of peace.

.

A complete rest that You desire in it"

(and in several places additional expressions of rest)

.

The concept of rest in the world was fully realized through the giving of the Torah - as our Sages said on the verse⁴ 'And there was evening and there was morning, the sixth day',

'Why is the extra heh needed?

It teaches that the Holy One made a condition with the work of creation and said to them: If Israel accepts the Torah, you will endure; if not, I will return you to chaos and void'⁵',

as it is stated: 'The land feared and was still',

'At first fear, and at the end

(through the giving of the Torah)

stillness'⁷.

And therefore all hold that 'on Shabbat

the Torah was given',

because through the giving and receiving of the Torah, rest and 'stillness' of the world was realized,

the perfection of the concept of 'Shabbat came, rest came'

(which was 'lacking' in the six days of creation,

before Shabbat came)

⁸"

The explanation for why rest is realized specifically through Shabbat and Torah

(giving of the Torah and receiving the Torah)

:

The world, in itself, was created in a manner of change and motion

(opposite of rest,

'lacking rest')

"',

and first and foremost - the changes of the general concept of time

(first day,

second day, etc.)

,

whose essence and definition is - alternation and change of past, present, and future

(and in general - before and after)

,

and all creatures in the world

(whose definition is time and place"²)

are subject to the changes of time,

so that they always become nash

a!)

And what Chazal said that "when the Sabbath came, rest came" on the seventh day of Ma'aseh Bereishis

(many years before Mattan Torah)

- it can be explained: a)

The rest of Shabbos in the world that was created at Mattan Torah

(after the commandment to Israel regarding the observance of the mitzvos of Shabbos)

is in a more elevated manner than the rest of Shabbos before Mattan Torah

(which came from above)

•,

similar to the elevation of all mitzvos after Mattan Torah relative to their observance before Mattan Torah.

And mainly: the effect of Shabbos rest in the world is on the condition

(which Hashem made with the world at the beginning of its creation)

that Israel will receive the Torah

(including - the mitzvah of Shabbos)

,

and the fulfillment of the condition effected rest in the world retroactively

(at the beginning of its creation)

.

Sefer HaSichos - 5751

Tanach²; and besides this there are the particular differences of each created being in the world.

And to add,

that the division of place - the different levels of above and below and sides,

and the changes from place to place - is connected with the opposite of rest

(and even more so - change)

,

because each place has its special matters and conducts etc.,

and moving from one place to another consists of a transfer²² and change from its previous place and state².

The day of Shabbos brought rest into the world

("when the Sabbath came, rest came")

",

because the creation was completed in the six days of Genesis,

"And the heavens and the earth were finished, and all their host,

And God finished His work which He had made"²⁴,

And one heard throughout the entire world and in every detail of the world - in all changes and distinctions of levels of time and place - that everything was created by the One G‑d²⁵,

The intention

Shabbos Parshas Bamidbar,

Erev Chag HaShavuos, and the second day of Chag HaShavuos

And the perfection in this matter was revealed at the Giving of the Torah - when Jews received the Torah from the Supreme One,

Because that is the purpose for which the world was created

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

,

and when the purpose of all creation is revealed and implemented - which is one single purpose - in a manner that it is heard in the entire world,

in all details of the world

(time and place)

² - it brings rest into the entire world,

through the fulfillment of the condition "that Hashem stipulated with Ma'aseh Bereishis:

.

If Israel accept the Torah, you will endure."

And the explanation of this - as it is in simple terms,

in human nature: when a person does not feel the purpose and goal of his life

(that "I was created to serve my Maker"¹⁶), he cannot stand with true rest and settlement,

because the changes of time and place and all the many particulars and minute details of his life cause constant unrest,

which "splits" him apart: specifically when he hears the goal - the purpose and destination - that lies within all these details,

it immediately brings him rest,

which is above the movement and change of the details of life,

And consequently — to human perfection,

as we see simply that a person stands more perfect when he has rest,

rest of the soul and rest of the body.

And moreover: this brings rest not only to the person himself,

but also to

all the things that he does in the world,

that they are done more perfectly and with more success when they are done out of rest,

until this brings rest to the entire whole world.

And likewise it is also understandable,

to differentiate,

regarding Mattan Torah: when the Jews received the Torah, the purpose of all creation was revealed - for the sake of the Torah and for the sake of Israel,

that Jews should receive the Torah and mitzvos and observe them,

and also influence the nations to observe their Seven Mitzvos of Bnei Noach⁴,

and through this make the entire world a dwelling place for Him, blessed be He, in the lower realms.

Therefore it brought rest

("quiet")

in the entire world.

So much so that from this rest is drawn also into the details and changes of time and place - similar to what is regarding the rest of Shabbos,

that "from it all the days are blessed"⁶,

the six days of creation,

when one is occupied with the work of the world

(the order of movement and change)

- that even when one is busy with a particular detail,

he stands in rest,

And one does every detail from a state of rest,

Consequently, it is accomplished in completeness.

And more specifically - in the service of G‑d:

Even though in the service of a Jew there are so many particular levels and manners - the perfection of the service is

(from a state of rest)

Sefer HaSichos - 5751

Specifically when in all the details of the service of a Jew, one hears the one and only point: "I"

(not?)

I was created

(but?)

to serve my Maker."

As it is in the observance of mitzvos: in addition to the particular intention in each and every mitzvah

(of the 613 mitzvos)

,

there must be

(first)

the general intention,

as in the wording of the blessing over all mitzvos - "Who sanctified us with His commandments and commanded us"

(and only afterwards does one say the particular mitzvah / the intention in all mitzvos that one fulfills the will of the Holy One, blessed be He."

And in the language of the Mishnah¹⁹ and brought in halachah at the beginning of the Shulchan Aruch⁴ - "to do the will of your Father in heaven"

(after he enumerates the four modes of service: "Be bold as a leopard, light as an eagle, swift as a deer, and strong as a lion")

,

and precisely the wording "the will of your Father" and not "the commandments of your Father":

"Mitzvos" update

(air)

The division of the mitzvos into details - specifically 613 mitzvos,

"You shall not add etc. and you shall not diminish"

And each mitzvah is distinct from all the other mitzvos in the manner of its fulfillment etc.,

To the extent that "one does not perform mitzvos in bundles"

"For we require that his heart be free for one mitzvah"■.

However, "ratzon" (will) is above division

(and differences of levels)

Will is a singular and essential point,

both regarding the details of the matter

that what he wants is the will equally in every detail,

and both regarding the generality of matters,

"the will does not change according to the manner of the matters in which the will is present,"

"it is not said that regarding this matter the will is in such a way and regarding that matter the will is in such a way."

And therefore the phrase is written: "to do the will of your Father in Heaven" — because the perfection of the service

(from within rest)

consists in that in the observance of all mitzvos there should be heard the one and single point - that one is thereby fulfilling the will of the Holy One, blessed be He.

And from this it is then drawn also into the particular mitzvos,

as each mitzvah stands "in its place"

(as a particular mitzvah)

- as is known that each mitzvah includes

(and has in it a taste of)

all other mitzvos,

therefore "one who is engaged in a mitzvah is exempt from [another] mitzvah",

because it in itself includes other mitzvos,

consequently, through fulfilling this mitzvah, it is "as if he also fulfills that one"

(the second mitzvah)

⁴⁷.

This matter is seen emphasized in the mitzvah of loving G-d

[which includes all positive commandments⁴,

And also the commandment of fear of G‑d, which includes all negative commandments.]

- "And you shall love the L‑rd your G‑d with all your heart"⁴:

Parshas Bamidbar,

Erev Shavuos and the second day of Shavuos

Love in the heart is specifically connected with movement and change — in the aspect of ratzo v’shov (running and returning).

Nevertheless, it states that the service must be in a manner of "If your heart races, return to the One"⁵.

And at first glance, the addition of the word "to the One" is not understood,

at first glance it would have been sufficient to say "If your heart races

(must be)

Return"

As it states⁵ "And the living creatures ran and returned".

And moreover: The service of the heart is specifically connected with a movement of ratzo v'shov (run and return),

Until that the vitality of man through the influence of blood from the heart depends on that there should be a constant beating of the heart,

a perpetual movement of run and return,

And accordingly, it is understandable regarding the service of the heart

(love)

,

So one must be in a manner of ratzo v'shov,

The ratzo brings to a shov

(in vessels)

,

And then the shov brings to a higher ratzo,

And then to a higher shov.

w.

But "return to the One" emphasizes that the return must be to one single thing - not multiplicity,

and even not two movements of ratzo v'shov?!

And one can say the explanation: the perfection of service is specifically from within rest,

so much so that even in a place of change and movement

(ratzo v'shov / there should be the matter of rest.

Which is accomplished specifically through the hearing of the will of G-d - one will

(the one purpose and goal)

- in all the details of service.

And therefore they say "and if your heart runs, return to the One": the purpose of the return should not be

(only)

to come to yet a higher ratzo,

but

And through this, the "to the One" is then drawn also into the details of service and the movements of the heart,

ratzo v'shov.

And this is accomplished through the nullification of the person to the Above,

so that he feels that his entire existence is only a servant of G-d "to serve my Maker".

And specifically through his nullification as a servant of G-d - "a servant of the king is a king"⁵⁵,

he becomes

(one thing with)

the existence of the King

(so to speak)

.

And along these lines is the known explanation in Chassidus⁵ on "A prayer of the afflicted when he faints and pours out his supplication before G-d"⁵⁵,

that "a prayer of the afflicted" consists in that "before G-d he pours out his speech",

because through his standing in ultimate self-nullification,

his prayer is specifically to speak with the Above Himself.

For example, the difference between a rich man and a poor man simply: a rich man - because of his attainment in wealth - may sometimes ask for the revelations of the king,

silver and gold etc.,

as the king is found in his palace,

dressed in robes and surrounded by the king's ministers,

Servants of the King, the army of the King, etc.,

Sefer HaSichos - 5751

Instead of speaking with the King alone where He is found alone in His room,

The request of a poor person – because he has absolutely no comprehension of the revelations of the King,

He asks to speak with the King and consequently alone in His room.

And so it is in the service of Hashem: the prayer of a rich person – because of his comprehension in His greatness, may He be blessed,

The greatness of the order of Hishtalshelus (the chain of descent),

The ministering angels

(seraphim, chayos and ofanim)

,

Even into the ten Sefirot etc. - it can be that he should ask for the great revelations above,

like the king who is clothed in garments and surrounded by the king's servants,

the supernal angels,

who are a great and mighty multitude,

"A thousand thousands minister to Him, and ten thousand times ten thousand stand before Him"*⁵,

until "His legions are without number."

Or he

(the rich man)

should ask even for lofty revelations in the service of G-d - love and fear

(spiritual silver and gold)

and the like,

even the revelations of the highest levels and Sefirot in the order of descent,

which, notwithstanding their greatness, are connected with distinctions of levels,

not "return to the One,"

the Supreme One Himself

(Havayah is One)

,

and therefore he also does not have perfect rest, because with him the distinctions of levels above end

(as above)

;

However, the prayer of a pauper - one who stands in total self-nullification

(like a pauper)

- specifically because of his nullification

(and lack of comprehension of the revelations above)

,

his prayer consists of "before Havayah he pours out his complaint,"

to speak with the King Himself,

His Essence,

in the manner of "I pray to the knowledge of this infant"⁵,

for an infant knows

nothing of Sefirot and revelations etc.,

only about "G-d exists"⁵,

His Essence,

which is not related

(above)

to all revelations and attributes.

And specifically through the total self-nullification of a servant - through which he becomes "a servant of a king is a king"

(as above)

- he then also receives all the revelations and riches from the Supreme One,

from His full, open, holy, and broad hand"*

[as was the case with Moses our teacher,

that through his total nullification,

"And we are nothing"*,

there was also wealth with him²*,

"A prayer of Moses"*-,

the prayer of a rich man⁴*]

.

Thus, also in the distinctions of levels of the order of descent, His Oneness is perceived,

and also in the place of change and movement He has perfect rest.

And it can be said that this is also hinted at in the word "king"

("servant of a king is a king")

,

initial letters: brain, heart, liver⁵*:

The difference between brain and heart is,

that the brain does not move.

On the contrary: the perfection of the intellect is specifically through rest and settlement.

In contrast, the heart is constantly moving

(running and returning of the heart's pulsations)

,

and specifically in this lies the life of the heart and the flow of blood to the body,

and likewise the emotions of the heart

(love etc.)

- that they

Parshat Bamidbar,

Erev Shavuot and the second day of Shavuot

stand in a movement and yearning,

in a state of running and returning

(as above)

.

Through the service of the servant

(bittul)

- becomes "a servant of a king is a king",

the connection of both aspects: tranquility of the mind and movement of the heart,

or the tranquility of the mind is drawn and permeates also the movement of the heart

(the emotions)

in a manner of "the mind rules over the heart",

and furthermore - that ultimately this is not in a manner of rulership

(against your will)

,

only in an inner manner

(in will)

.

And the aspect of this is through the nullification of the servant - which attains the will of the king, even in the essence of the king,

which is above division, even of intellects,

which gives the power to draw down true rest

("complete rest")

in all the powers of the soul,

and to unite the rest of the brain with the movement of the heart.

And it can be said that this is hinted at in the "kaved" (liver),

where blood is stored⁶⁷

(which comes from the heart)

in one place

(in a manner of rest)

.

And this humility is the revelation of the essence of the King,

King of kings, the Holy One, blessed be He, through the nullification of the servant

(Jews)

- opened up completely and revealed at the giving of the Torah:

At the giving of the Torah was the revelation of 'I am the L-rd your G-d',

revelation of His Essence, blessed be He, in a vision of wisdom¹,

"You have been shown to know""⁷,

And the introduction to this was the total self-nullification of the Jewish people,

through the fact that "Israel preceded 'we will do' to 'we will hear',"

through which

the angels tied to each Jew "two crowns: one corresponding to 'we will do' and one corresponding to 'we will hear'"⁷¹,

and more specifically, there are the "three crowns" that the citizens made for the king,

which the Jews gave to the Supreme One,

and "He placed one on His head and two on the heads of His children"".

Specifically through the nullification of the people does the coronation of the king come about,

because their nullification reaches "before Havayah",

to His Essence and Being,

and there it is aroused and from there His will is drawn that He be a king,

and through this the entire order of descent comes into being,

down to the world of action below

(as explained in the discourses of Rosh Hashanah⁷)

.

As was the case at the giving of the Torah in its simple sense,

So together with what was ״קבלו מלכותי״ - one point in all matters,

was then "אגזור עליכם גזירות"*⁷,

the details of the mitzvos.

But in a manner that in all these details one has the rest that comes through the one point of all the mitzvos.

And similarly in the Torah itself - is additional to the revelation of the Torah from above,

"וירד ה׳ על הר סיני.

.

"וידבר אלקים את כל הדברים האלה לאמר"

the Torah was given in such a way that "it is not in heaven""⁷,

but specifically below,

and the laws of the Torah are determined specifically by the rational decision of the court below,

"And you shall come to the priests,

.

and to the judge

Sefer HaSichos - 5751

who will be in those days"⁷⁷,

according to how they assess the conditions and state of the world.

And specifically there they draw down the rest and peace of the Torah,

for "the entire Torah was given to make peace in the world"⁷.

And from this is drawn the aspect of the giving of the Torah to establish rest

("shekima")

in the entire world,

through the revelation of the purpose and intention of all creation,

as above.

Accordingly, the order of service of the Jews as preparation for the giving of the Torah is also understood:

After the Exodus from Egypt, they had the service during the forty-nine days of the Omer in clarifying the detailed attributes from Chessed sheb'Chessed until Malchus sheb'Malchus

(without service in the aspect of changes,

from day to day, from level to level)

: and after the forty-nine days - at the conclusion of Malchus sheb'Malchus,

the ultimate nullification of "prayer of the poor",

they reached the fiftieth day

(Shaar HaNun/ as known that Malchut reaches into Keter,

even into the innerness of Keter,

"Lifnei Hashem" - the revelation of Matan Torah⁷,

"Anochi Hashem Elokecha",

until in a manner that this becomes "Elokecha" - "your strength and your life."""

And together with this, Jews received all revelations of the order of Hishtalshelus,

revelation of Maaseh Merkavah,

Vayeired Hashem al Har

Sinai on His throne of glory²" etc.,

in addition to the revelations and physical influences and material wealth that they had from the spoils of Egypt and the spoils of the sea,

all permeated with the recognition of "return to the One."

Based on the above, one will understand the empowering of the determination of this year,

when we go directly from Shabbat into the time of the giving of our Torah,

on the first day of the week:

On every Shabbat there is established

(in analogy to the first Shabbat)

the concept of rest in creation,

"When Shabbat arrives, rest arrives."

And every Sunday, the events that occurred on the first Sunday of Creation - the creation of the entire world anew - are repeated.

(Beginning from the creation of time anew,

Sunday)

,

"In the beginning, G-d created the heavens and the earth."

"the heavens including their creations and the earth including its creations"'•■".

And similarly this is also regarding the Giving of the Torah: at the time of the giving of our Torah each year, the Torah is given anew,

similar to how it was at Matan Torah the first time

[as per the expression 'Giver of the Torah' (present tense)*^ and further - in the manner of 'ascending in holiness'""".

And based on this it is understood that during Shabbat, it leads directly into the time of the giving of our Torah - without interruption from weekday matters - two lessons stand out emphatically:

(א)

Since the eve and preparation for the holiday of Shavuot is Shabbat,

whose essence is rest,

Shabbos Parshas Bamidbar,

Erev Chag HaShavuos and the second day of Chag HaShavuos

The general content of Matan Torah

(which is why "the Torah was given on Shabbos according to everyone"⁷)

- the later writing highlights the aspect of drawing down rest at the time of the giving of our Torah,

coming directly from the influence of the rest of Shabbos.

(B)

Since the time of the giving of our Torah is on the first day of the week - the later writing emphasizes that the rest

(from M.T.)

is drawn into the reality of the world which becomes on this day

(first)

is created anew

(similar to the first day of Genesis)

,

the drawing of rest into a world that is bound with change and division of time and space.

And furthermore: the innovation in the reality of the world is drawn from the innovation of the Torah

(At the time of the Giving of the Torah, as it is said: "He looked into the Torah and created the world."

Consequently, it is understood that the new aspect of the time of the Giving of the Torah this year is even more connected with a novelty in the drawing down of rest

("tranquility")

in the sustenance of the world.

Based on this, the special connection with

(Shabbat)

of Parshat Bamidbar specifically is also understood:

The Giving of the Torah was specifically in the desert.

And it is understood

that this is not coincidental, G-d forbid,

but through Divine Providence,

(as with all matters of the world) because the Giving of the Torah is connected with the concept of the desert.

One of the explanations for this is: In the world itself

(which inherently is "lacking rest"),

the lack of rest and settlement of man is most evident in a desert,

for a desert

is "where no man dwells"⁴⁷: if he is a man,

his place is not in a desert,

and certainly not his place in settlement

("where no man dwells")

.

And the effect of the Giving of the Torah is - drawing down rest

("tranquility")

even in a place that is the utter opposite of man's rest and settlement

("where no man dwells")

,

and certainly that through this, rest comes also to the rest of the world

(the place of man's dwelling)

.

To add,

this is also emphasized in that at the beginning of Parshat Bamidbar, the counting of the children of Israel in the Sinai desert is discussed: Counting is connected with permanence and settlement - "something that is counted is not nullified"⁴⁸.

And regarding the counting of Bnei Yisrael, which out of love! before Him counts them every hour,

which this adds further to their permanence²" and rest.

On the other hand, the counting of Bnei Yisrael was specifically in the desert,

"And no man dwelled there" - the extension of rest below in a place opposite to settlement".

[And there is an example of this - in the counting of Maaser Beheimah

(to differentiate)

,

that one counts specifically as the animals do not stand in rest in one place,

But as they go out from the desert

(from the "stubbornness",

until they come to the tenth - "the tenth shall be holy"⁵,

"holy" is a separate term,

the perfection of rest and settlement]

.

The practical lesson from the above

Sefer HaSichos - 5751

Since at the time of the Giving of our Torah each year, the Torah is given

(in a new manner)

anew,

and it is given specifically down below

("It is not in heaven")

,

so that it brings about a novelty in the rest in the world - it is understood that Jews must receive the Torah each year

(anew,

)

in a new manner,

"Every day they should be in your eyes as new"⁷,

until truly "new",

and in a manner that they "take" it with their intellect below,

until in a manner of

(literally from the term)

tangible reality.

And certainly in this year,

when we enter from Shabbat into the time of the Giving of our Torah on Sunday - the novelty in this must be with greater strength and vigor,

and in both extremes: the receiving of the Torah anew out of recognition of the Giver of the Torah,

and that Torah is the purpose of all creation,

and consequently it brings about a novelty in the rest for the Jewish people in their service and brings rest to the world; and together with this - drawing down the rest of Torah into all details of the mitzvot,

in all details of his powers and in all details of his service,

until in all details of the world.

Beginning from that which brings about a novelty in his study of Torah out of recognition of the Giver of the Torah,

and especially - through the study of the inner dimensions of Torah,

"Know the G-d of your father and serve Him with a whole heart,"

and together with this - study of Torah with understanding and comprehension of the human intellect.

And simply: Every Jew should add a novelty - in quantity and quality - in Torah study,

both in the general studies that are equal

for every soul,

including and especially in these times - reciting Pirkei Avot every Shabbat of the summer,

and it is good - that one should study one Mishnah

(or several Mishnayot)

in depth,

with understanding and comprehension,

and likewise in the well-known studies of Chumash, Tehillim, Tanya - study each day the daily portion of Chumash

(as divided for the days of the week)

,

the daily portion of Tehillim

(as divided for the days of the month)

and the daily portion of Tanya

(as divided for the days of the year)

- these three studies correspond to the three shepherds connected with Shavuot: Chumash - corresponding to Moses our teacher who received the Torah from Sinai.

Tehillim - the book of King David,

who was born and died on Shavuot,

and Tanya - an explanation of the teachings of the Baal Shem Tov, whose yahrtzeit is also on Shavuot;

and also it is good and proper etc. in the study of the Rambam

(as divided for one year

(approximately)

by studying three chapters a day,

or for three years by studying one chapter a day,

or in the Sefer HaMitzvot)

,

and both in the individual studies in all parts of Torah of each man and woman,

each one according to their measure.

And in this matter

(adding and innovating in Torah in connection with the time of the Giving of our Torah)

it is fitting to propose, to awaken and encourage regarding another matter - to publicize and print Torah novellae.

And as an introduction:

It is known that every Jew has the power,

See p. 22.

Shabbat Parshat Bamidbar,

Erev Shavuos and the second day of the holiday of Shavuos

And 56

And furthermore - there is an obligation,

to innovate in Torah²"¹,

"Lapasha LaHaVi"',

As the Alter Rebbe rules in Hilchos Talmud Torah: "To innovate many novellae in halachah according to the breadth of his heart and his settled mind."

And it is known that every Jew has his unique portion in Torah - "And give our portion in Your Torah"⁵" - in which he has the ability to be a student who innovates in Torah.

In previous generations, they were careful regarding novellae in Torah.

(even when this is not for practical halachah,

but only in the manner of pilpul)

,

both regarding writing Torah novellae,

and certainly regarding publicizing them in print.

And the custom was that "not all who wish... may circumcise"⁶,

but only after certain conditions that prove that the novellae are in accordance with the truth of the Torah, etc.

However, in later generations,

until our generation - on the one hand,

there must indeed be even greater caution,

for not everyone who writes Torah novellae and writes halachic rulings can be relied upon,

but on the other hand,

due to the decline of the generations - we must seek more ways to increase Torah study,

in the manner of "magnify the Torah and make it glorious"⁷,

including magnifying its publicity.

Therefore, it is worthwhile to encourage and hasten all those who are involved in

108)

See also Sefer HaSichos 5748 Vol. 1 p. 249 onward.

To innovate in Torah – provided that they have previously studied according to the simple rules of Torah – then even if they are not sure whether their innovations are in accordance with the truth of Torah,

Not only should they not refrain from writing these innovations,

Rather – they should endeavor to write,

And also publicize it in print

(In a special booklet by itself,

or in a booklet that includes Torah innovations from others as well)

,

and not only among their friends and their students,

but also among Torah scholars in general,

and the main reason for this is - as above - because we see in practice,

and action is major,

that through this, "magnify the Torah and make it glorious" is achieved.

There is no vitality and delight in the study of Torah,

both regarding oneself,

as one simply sees the benefit that comes to the study of Torah through the need to write it down for others,

and also regarding others

("The jealousy of scribes increases wisdom"⁵⁶')

- that this

(the benefit in this)

is the best proof of the necessity of the matter.

And as mentioned,

although it may be that the innovation is not entirely consistent with the truth of the Torah

(as above)

,

This is worthwhile.

And in particular, that one can also prevent this by not ruling a conclusion in halacha,

or even if one writes a conclusion - one can add that this is: in my humble opinion,

or not to rely on this,

and the like.

And to add,

that when one publishes the innovations in print for others - it is human nature

(because of self-respect,

and common practice/ also from the evil inclination,

that he will be more careful and review again

Sefer HaSichos - 5751

and delve into what he writes and publishes.

And may the strength of all these Torah scholars and meticulous mitzvah observers who will utilize the inspiration of the time of the Giving of our Torah to endeavor to innovate in Torah

(according to the rules of the Torah)

and publish their innovations - and may it be His will and we pray to become ever closer to the level of an elder student,

that 'everything that an elder student will innovate was given to Moses from Sinai'⁵⁷.

May it be His will,

that the increase and innovation in Torah study coming from this time of the Giving of our Torah - should add more rest,

rest of the soul and rest of the body for the Torah scholars,

granting health of the soul and health of the body,

and rest for all Jews wherever they are,

and also rest in the entire world.

Until this will bring soon the true and complete rest - of 'a day that is entirely Shabbat and rest for eternal life',

the nullification of the exile of the Jews,

which exile is the greatest opposite of rest and settlement of the Jews - 'Woe to the children who have been exiled from their father's table'⁵⁸,

that both the wanderings of exile and the opposite of rest from the inner exile in divine service will be nullified,

inclusive and simple - the nullification of all concealments and hiddenness of exile,

and all questions regarding the details of the redemption and our righteous Mashiach,

which come from the exile itself,

Because

the fact that one is born in exile and raised in exile,

therefore one is an "exile person" r"l,

and one finds oneself in a "state of exile" - may this all be nullified,

and be transformed

(through true teshuvah)

,

Dovid to reveal in himself and emphasize the soul

(a veritable part of G-d from above²)

,

which stands above the exile,

and stands in a state of rest,

a semblance of Shabbat and rest for eternal life.

And this comes in a manner of 'Mied' - 'Mied' is an acronym for Moshe,

Yisrael

(the Baal Shem Tov)

,

David, the King Mashiach,

the three shepherds connected with Shavuot

(as above)

- and immediately and actually: 'Immediately after the Torah scholar is blessing'⁶⁰,

Mied acronym as above,

literally - in a tangible manner,

in the physicality and materiality of the world,

So that from material physicality,

And the physicality - a vessel for spirituality,

Up to the most sublime spirituality,

Up to, as it were, His very Essence,

Which is connected specifically with this physical entity"⁶¹,

In the true and complete redemption through our righteous Moshiach,

And in a manner of alacrity - to initiate and accomplish the matter,

Is David, King Moshiach, who will come and redeem us, and each one of us says to our righteous Moshiach "Shalom Aleichem",

Aleichem (you plural) - includes all souls of all Jews of the generation of the Redemption,

And he answers each one individually "Aleichem Shalom"

["Aleichem" plural language includes - our deeds and our service of every Jew]

,

And "Aleichem Shalom" to all Jews together,

And furthermore, and this is the main point - immediately.

Sefer HaSichos - 5751

Record of the words of His Holy Honor the Rebbe shlita, night of the second day of the holiday of Shavuot 5751.

- To the congregation, may they live, who returned from the 'procession' -

Regarding Shavuot, our Sages said,

that "All agree that on Atzeret we also require 'lachem'? What is the reason,

It is the day the Torah was given."

And the meaning of "lachem" is - "that one rejoices in it with eating and drinking."

And as known, the novelty of "the day the Torah was given" is - the connection of G-dliness with the physical body of a Jew

("lachem"⁵)

and with the physicality of the world, as it were*

("The lower ones will ascend to the upper ones and the upper ones will descend to the lower ones")

".

And one may add to this,

according to what is brought in the Polish books⁶³,

that 'nami lachem' has the gematria of 'keitz':

On Atzeret he said, 'Make me a third calf,'

But if not for this day that causes, how many Yosef are in the market? - Apparently: since the intention of Rabbi Yosef is the elevation of 'this day' - that through it he becomes a Torah scholar

(as Rashi explains)

,

this is not specifically related to 'this day'

("the day of the giving of the Torah")

,

since Torah study existed also before the Giving of the Torah

(and the sixth of Sivan)

,

and as our Sages said

(Yoma 28,

"From the days of our forefathers, the yeshivah never departed from them,

they were in Egypt, a yeshivah was with them.

.

Abraham our father was an elder and sat in a yeshivah, etc.'

Rather,

the elevation of 'this day' is - that then the Torah was drawn down and clothed below,

until 'the Torah is not in heaven'

(Nitzavim 30,

and see Shabbat 89,

a,

Bava Metzia 59,

.

And about this, Rashi said that through "this day" [I studied Torah and was taught and received from My Teacher]

(Rashi)

,

That is, the Torah effects a change in the "lower [worlds]"

(See at length in Likutei Sichos, volume 16, page 211 and onward.

And in [section] Bava Metzia)

.

Therefore,

Rabbi Yosef on the day of Atzeret 'would command the members of his household to prepare a feast for him'

(Rashi on Pesachim there)

,

by which it is emphasized,

that the Torah is drawn and penetrates into every aspect of a person's existence,

also into the physical body.

Sefer HaSichos - 5751

The perfection of the revelation of G-dliness below in physicality

("lachem")

- which 'has already existed in the world something similar at the time of the Giving of the Torah'¹ - will be in the true and complete redemption

(at the end of the exile)

".

Also, as this will be expressed in,

that then there will take place a physical feast specifically

(as on Shavuot where 'we also require "for you"').

And one should connect this

("nami lachem" in gematria equals "keitz")

thereby,

that on Shavuot is

12.)

And it is an expression of prayer and request...

Nami lachem in gematria equals keitz,

meaning that it is an auspicious time to pray that the end of the redemption be brought near.

The day of the passing of David, the King Mashiach

("David died on Atzeret")

.

Because, as is known,

that on the day of passing, 'He works salvations in the midst of the land',

it is understandable,

that on Shavuot there is a special activity and influence in the matter of

(David)

the King Mashiach

(the end of exile and the true and complete redemption)

.

And in addition to this, Shavuot is also the day of the passing of

(Rabbi Yisrael)

the Baal Shem Tov,

who is also particularly connected with

("nami lachem" -)

the true and complete redemption.

And before this - before David and the Baal Shem Tov - Shavuot is connected with the third shepherd of Israel - Moses our teacher,

"Moses received the Torah from Sinai"

[which

(the Giving of the Torah)

is the reason for that 'on Shavuot we require 'nami lachem'']

,

"The first redeemer is the redeemer

The second night of Shavuot - to the congregation, may they live, who returned from the 'procession'"

Last - through Moses

(that received the Torah from Sinai)

the power is drawn upon the "end"

(in gematria "nami lachem")

in the true and complete redemption.

And to awaken and to add,

then the initials of the names of the three shepherds

(Moses,

Israel,

David)

- is "mid"

(as mentioned earlier)

,

which alludes to Chazal's phrase: "Immediately they are redeemed",

that the true and complete redemption comes immediately,

immediately in the physical time of the physical world

("lachem")

.

May it be His will,

that immediately and at once the "nami lachem" - end and conclusion of the exile shall be fulfilled in actuality.

and consequently one has the conclusion of the day

(the first of)

Shavuot,

and so forth the continuation of the second day of Shavuot of the year "show us wonders" - in the true and complete redemption,

Thus,

so instead of being a second day of exile festival, it becomes² directly the day of the ingathering of the exiles of all Jews,

"with our youth and with our elders, with our sons and with our daughters""²;

And they all go together to our holy land,

and to Jerusalem, the holy city,

and to the holy mountain,

and to the third Beis HaMikdash,

"and there we will perform before You our obligatory offerings, the daily offerings according to their order and the additional offerings according to their law"²⁷,

including also the offerings of thanksgiving and joy that will be offered in connection with the "end"

("nami lachem")

and the redemption,

and all the more so, etc., of an individual who left prison.

And furthermore, and this is the main point - that one draws down the being together here - in the Holy Land,

and in Jerusalem, the holy city,

and there itself - in the "Zion"

(the inner dimension"²)

of Jerusalem - the Beis HaMikdash,

and

(there itself -)

in the Holy of Holies,

the place of the Tablets,

including and especially - the first tablets which were given to Moses our teacher at the beginning of the first forty days.

(on the day of the Giving of the Torah)

.

- one has all these matters together with the three mentioned above: Moses,

Israel Baal Shem Tov,

and David, King Messiah,

the acronym "Mid",

(and immediately and)

immediately, literally,

in the true and complete redemption through our righteous Mashiach.

Sefer HaSichos - 5751