English translation — משיחות ש״פ נשא, י״ב סיון ה׳תנש״א

- Farbrengens 1 and 2* -

The connection of this Shabbat day■ to 'the time of the giving of our Torah' is emphasized in several matters:

First of all - being the first Shabbat after the time of the Giving of the Torah²,

in which is achieved the elevation and perfection

('Vayechulu')

of the time of the Giving of the Torah,

and especially since the Shabbat following the time of the Giving of the Torah is 'the days of completion'

(its completion also from the term 'perfection'⁴)

of the time of the Giving of the Torah.

And an added emphasis in the determination of this year,

that the time of the Giving of the Torah falls on Sunday of the week,

And the Shabbat following it is the 12th of Sivan - since the conclusion and seal

("Everything follows the seal"⁵)

the days of completion occur on Shabbat,

there is accomplished in it the elevation and perfection of the time of the Giving of the Torah and of all its days of completion.

And this connection is also emphasized in the weekly Torah portion - Parashat Nasso:

"Lift the head" - that the essence and perfection

the concept of lifting the head in man's service is through Torah study,

and moreover, through this the elevation of the entire body is also achieved

(and even to the habitual/ that is,

that even his service in the world

(both in fulfilling the commandments and in matters of permission in the manner of 'all your deeds should be for the sake of Heaven'⁴ and 'in all your ways know Him'⁷)

is in a manner of elevation.

And it can be said that this concept is hinted at in the precise wording 'Lift the head of the sons of Gershon as well,'

"as I commanded you _on _{the so}ns of K_ohath" - that through the lifting of the head of the sons of Kohath,

bearers of the Ark,

which is the matter of Torah study,

the elevation of the sons of Gershon is also achieved,

bearers of the curtains etc.,

which is connected with the other matters of service,

including also the refinement of the world.

And similarly, the connection to the Giving of the Torah is emphasized at the beginning of the study of Pirkei Avot on the Shabbat following the time of the Giving of the Torah:

In addition to the study of Tractate Avot on the Shabbatot between Pesach and Shavuot,

preparation for the time of the Giving of the Torah,

they begin nowadays the study of Tractate Avot on the Shabbat of -

Sefer HaSichot - 5751

After the time of the Giving of the Torah,

a result of the time of the Giving of the Torah - 'Moses received the Torah from Sinai and transmitted it etc. and established many students,'

emphasizing the concept of the giving of the Torah and its study by each and every Jew until the end of all generations.

And in the continuation of the chapter until its conclusion and seal, the action of receiving and studying the Torah is also emphasized regarding the work of refining the world - 'The world stands on three things,'

'on Torah, on service, and on acts of kindness,'

and 'The world is sustained on three things,'

'on justice, on truth, and on peace'².

And from this it is understood that from the time of the Giving of the Torah and the days of completion until their conclusion and seal on Shabbat of Parashat Nasso,

- that then the entire concept of the Giving of the Torah is renewed as at the first time,

and in a manner of addition from year to year' - each and every Jew must have renewal and addition in all matters of Torah and mitzvot,

in the three lines of Torah, service, and acts of kindness upon which the world stands,

as hinted in the wording of the verse 'In the third month,'

that in the three lines of Torah, service, and acts of kindness

("third")

there must be renewal

("month")

,

and through this, there is also a renewal in the standing and existence of the world at the time of the Giving of the Torah

(as the interpretation of our Sages⁵ 'What is written? The earth feared and was still.'

.

At first fear, and at the end stillness.

.

that the Holy One, blessed be He, stipulated with the works of creation: 'If Israel accepts the Torah, you will endure.'"

.

And the explanation of the concept:

On the verse 'In the third month etc. on this day etc.,'

Rashi explains: 'It should have written only "on that day,"

what is "on this day"? '

that the words of the Torah should be new to you as if they were given today.'

And the explanation of this is that this is indeed the reality,

that every day the concept of the Giving of the Torah is renewed by the Holy One, blessed be He,

as emphasized in the text of the blessing over the Torah: 'Who gives the Torah' in the present tense,

in the manner and similar to

(and all the more so and how much more so)

the renewal of creation every day,

as it is written: 'Who renews in His goodness every day, continuously, the work of creation,'

and all the more so² regarding the renewal of the giving of the Torah,

for since the creation of the world is through the Torah,

as the saying²² 'He looked into the Torah and created the world,'

there must first be renewal in the Torah,

and through this, the renewal of creation is also accomplished.

And the general renewal of the Giving of the Torah for the entire year is accomplished at the time of the Giving of the Torah,

and from this general renewal, the particular renewal is drawn each day - as in the renewal of creation,

that on Rosh Hashanah the general renewal of creation for the entire year is accomplished,

and from this general renewal, the particular renewal is drawn each day.

Shabbat Parashat Nasso,

12th of Sivan

And from this it is also understood regarding the renewal of the Torah in man,

"that the words of the Torah should be new to you as if they were given today,"

that the study of Torah should be with vitality and delight

("It should not be in your eyes like an old decree, etc., but like a new one, toward which everyone runs"¹⁰-²)

-that the capacity for renewal of vitality and delight in Torah every day,

is,

from the renewal of vitality and delight in Torah at the time of the Giving of the Torah.

And we must understand the content of the renewal of the Giving of the Torah on the Shabbat following the time of the Giving of the Torah:

Based on what was said above, there are two aspects in the renewal of the Giving of the Torah:

(a)

the general renewal of the Giving of the Torah that takes place at the time of the Giving of the Torah,

(b)

the particular renewal of the Giving of the Torah each day that is drawn from the general renewal at the time of the Giving of the Torah.

But,

from the emphasis of the concept of the Giving of the Torah on the Shabbat after the Giving of the Torah

(in the weekly portion and in Pirkei Avot,

as mentioned above in section 1)

,

it implies,

that on the Shabbat after the Giving of the Torah there is an additional innovation in the entire concept of the Giving of the Torah, therefore:

(a)

it contains 'Lift the head' - a lifting of the head in relation to

(the perfection of)

the renewal that is at the time of the Giving of the Torah,

(b)

and even that they begin nowadays 'Moses received the Torah from Sinai' - a new Giving of the Torah relative to the renewal at the time of the Giving of the Torah.

And we need to understand: what is the additional innovation

(besides the general renewal at the time of the Giving of the Torah and the particular renewal each day)

that takes place on the Shabbat after the time of the Giving of the Torah,

because of which they emphasize most the concept of the Giving of the Torah?

And we must explain this by first introducing an additional concept in the renewal of the Giving of the Torah - an innovation

(not just renewal)

in the Torah itself:

It is known²⁴ that although at the Giving of the Torah all matters of

the entire Torah were given,

not only the Ten Commandments,

but also the entire Written Torah,

together with its interpretation in the entire Oral Torah,

including also all the matters of the Torah that were revealed and innovated throughout all generations until our generation,

as our Sages said² 'Even what a veteran student will innovate in the future was told to Moses at Sinai' - this is in the manner that at the Giving of the Torah, the principles of the Torah were primarily given,

and from them and through them we must reveal and bring out the multitude of details of the matters in the Torah,

and even that this detail that was revealed by a veteran student is his innovation

("a veteran student will innovate"/ is called by his name²¹,

and is said in the name of its speaker²⁷.

And furthermore, and this is the main point - that at the Giving of the Torah, also the matters of the Torah that will be revealed in the future were given,

the Torah of Mashiach that he will teach all the people'²

(for the Giving of the Torah is a one-time event,

and there will not be another Giving of the Torah²)

,

but these matters are in concealment,

and to such an extent,

that their revelation in the future is like a 'new Torah

(that cannot be revealed by the recipients of the Torah,

a veteran student,

but only by the 'Giver of the Torah')

from Me it shall go forth'¹,

which is incomparably greater than the Torah that is revealed in this time by the recipients of the Torah,

as the saying

Sefer HaSichot - 5751

Our Sages said: 'The Torah that a person learns in this world is vanity compared to the Torah of Mashiach.'

And through the innovation in the Torah

('a new Torah from Me shall go forth')

an innovation is also made in the world - 'the new heavens and the new earth which I make'²

("I am making" precisely,

in the manner of "from Me it goes out")

.

However,

in addition to the matter of renewal

(both the general renewal at the time of the Giving of the Torah and the particular renewal each day)

which means that that matter that was already drawn into revelation the first time is renewed from its root and source once again

(in a more elevated manner)

,

there is also the matter of novelty,

that a new thing is added that until now was not drawn into revelation - both in Torah,

"a new Torah",

and thereby also in the world,

"new heavens and a new earth".

And the explanation of the matter:

Our Sages said: "Whoever says a thing in the name of the one who said it

(a statement that emphasizes the novelty of 'the one who said it')

brings redemption to the world",

and the explanation of this,

that the novelty in Torah that 'they renew and reveal mysteries of wisdom that were hidden 'in exile' until now'²⁰ is the matter of redemption

(exodus from exile)

in the Torah itself¹⁵,

and through the redemption in Torah 'brings redemption

(also)

to the world'.

However,

this redemption is still in the time and state of exile,

like the redemption of Purim

[from which the proof that 'whoever says a thing in the name of the one who said it brings redemption

to the world' - 'as it is said: And Esther told the king in the name of Mordechai'']

that 'we are still servants of Achashverosh'

(except that through this they hasten and speed and bring the true and complete redemption²²)

,

And the reason for this - because even the redemption in Torah is not in its completeness,

since even after that 'a veteran student'

(in every generation)

reveals and innovates a particular matter in Torah, there are still many matters that are 'hidden in exile'.

And the completeness of redemption in Torah,

when all the matters in Torah are revealed,

it is,

through the Holy One, blessed be He - 'a new Torah

(whose revelation is only through the Holy One, blessed be He)

from Me it goes out',

that is,

that even the revelation

("goes out")

is through the power of the Holy One, blessed be He

("from Me")

,

therefore the revelation will be in absolute perfection

(so that no matter remains hidden, as it is written: 'And your teacher will no longer be hidden, and your eyes will see your teacher'[^],

"they shall all know Me"?

And thereby also the 'redemption to the world' is accomplished in absolute perfection:

"World" (olam) is from the term 'concealment' (helem)⁴,

referring to the concealment and hiding of the G‑dly vitality in the world,

that is,

that the G‑dly vitality is in a state of exile.

And the 'redemption to the world' is that the concealment and hiding are completely nullified and the G‑dly vitality in the world is revealed.

And furthermore, and mainly,

"The new heavens and the new earth that I am making" - not only the renewal of the heavens and earth that were created in the six days of creation

(as at the time of the Giving of the Torah,

when there was endurance and standing

! 3)

Kohelet Rabbah, chapter 11,

Torah portion Naso,

13 Sivan

the [endurance] of the world in the manner of 'the earth feared and was still'⁴²; rather, new heavens and a new earth,

that

(mainly)

their novelty is in the revelation of 'I am making',

that the G‑dly power that brings the heavens and earth into existence from nothing in a manner of distance and separation and is not revealed in them

(in their essence and their quality)

⁴³,

will be in actual revelation,

that the G‑dly power that brings them into existence from nothing will be seen visibly in the heavens and earth⁴⁴ - the power of the Essence,

"I

(specifically)

am making",

"the essence and being of the Emanator, blessed be He.

.

(that)

He alone has the power and ability to create something from nothing and absolute naught"⁴⁵,

therefore the entire world will be a dwelling place for Him, may He be blessed⁴⁶,

a dwelling for His Essence,

similar to a person's dwelling in which he reveals his entire essence⁴⁷,

and even

(at special times)

without any garment"⁴,

and its parallel in the future to come,

"as it is written: 'And your teacher will no longer be hidden,'

meaning that he will not be covered from you by a garment or covering",

"the light of G‑d that will be revealed in the future without any garment"

(as there already was for worlds a semblance of this at the time of the Giving of the Torah,

as it is written⁴: 'You were shown to know that the L‑rd is G‑d, there is none else besides Him'")

,

"And from the surplus

of the illumination to Israel"⁵ there will be darkness for the nations as well.

.

And the glory of the L‑rd will be revealed, and all flesh shall see together, etc."⁵².

And it can be said,

that the novelty of 'the new heavens and the new earth that I am making' relative to the renewal

(the enduring and standing)

of the world

Sefer HaSichos - 5751

at the time of the Giving of the Torah is in accordance

(and is accomplished through)

to the novelty of 'a new Torah from Me it goes out' relative to the time of the Giving of the Torah:

At the time of the Giving of the Torah,

since the essential part of the Torah

(that will be revealed in the future to come)

was in concealment,

there was also a revelation of G‑dliness in the world

(through which the endurance and standing of the world was accomplished)

in a manner that the essential part - the power of the Essence through which existence from nothing is accomplished - remained in concealment, and therefore,

even though at the Giving of the Torah the decree was nullified and the connection between the upper and lower realms was made,

that the upper realms descended to the lower and the lower ascended to the upper⁵⁴,

nevertheless,

even after the connection, the distinction between upper and lower remained,

that is,

that the definition of the world remained 'lower in level'.

.

In the matter of the concealment of His light, may He be blessed,

since its essence

(the power of the Essence)

remained in concealment⁵⁵.

And in the future to come,

since also the essential part of the Torah will be revealed,

"a new Torah from Me it goes out",

There will also be a revelation of G‑dliness in the world with ultimate perfection,

without any concealment,

as it is written, "And the glory of the L‑rd shall be revealed, and all flesh together shall see that the mouth of the L‑rd has spoken,"

that they will see openly that the existence of "all flesh" is the G‑dly power that brings it into being from nothingness,

the power of the Essence,

and consequently there is no difference between upper and lower,

since their essence is one,

and in the well-known expression⁵⁶ that the existence of the created being is the existence of true being.

Based on this, we can explain the novelty that is added on the Shabbat after the Giving of the Torah, even regarding the renewal at the time of the Giving of the Torah:

As an introduction: Although in the renewal of the Giving of the Torah at the time of the Giving of the Torah each year, the innovation in Torah is also included,

just as at the first Giving of the Torah, all matters of Torah were included,

(both the innovations that are revealed through the [study of the] veteran student in every generation,

and the innovation of "A new Torah from Me will go forth")

,

it can be said,

that in greater detail, the innovation in Torah is emphasized on the Shabbat after the time of the Giving of the Torah,

both regarding the innovations that will be revealed by the recipients of the Torah

(veteran student)

throughout the entire year,

and

(and mainly)

regarding the innovation of "A new Torah from Me will go forth" that will be revealed by the Giver of the Torah,

and as a result, also the innovation in the world,

"the new heavens and the new earth,"

since [we say] "I await him every day that he will come,"

their time is the entire year.

And this matter is emphasized in the Torah matters that are read and studied on the Shabbat after the time of the Giving of the Torah,

both in the weekly Torah portion

(as will be explained below, section 8)

,

and in Pirkei Avot

(as will be explained below, section 11)

.

The weekly Torah portion – Parashat Nasso:

The beginning

(and main part)

of the portion is "Lift up the head,"

for "head" refers to Torah study,

and "Lift up the head"

(elevation and exaltation in the "head")

means that Torah study is with pleasure

(which is above the intellect,

and until there is nothing above pleasure⁵, through which an even greater elevation is added in Torah study

("head")

,

and even to innovation in Torah,

and further and mainly – the completeness of the matter of addition and innovation in Torah

("Lift up the head")

in the future,

when "a new Torah from Me will go forth,"

the reasons of the Torah,

the aspect of pleasure in Torah.

And so in all of them.

Shabbat Parshat Nasso,

12 Sivan

And one should add,

that although in the continuation of the verse it is said, "Lift up the head of the sons of Gershon also, etc.,"

which applies specifically to the tribe of Levi,

nevertheless,

in the future, this matter will be with all of Israel,

as the ruling of the Rambam: "Not only the tribe of Levi, but every single person."

.

He whose spirit moves him and whose intellect understands to separate himself to stand before G‑d, to serve Him and worship Him, to know G‑d.

.

and he breaks off from his neck the yoke of the many calculations that people seek,

he is sanctified as holy of holies,

and in the future, this will be the status and condition of all of Israel,

as the ruling of the Rambam at the conclusion and seal of his book: "At that time,"

.

"the entire world's occupation will not be"

(and certainly Israel's)

except to know G‑d alone,

"and therefore all Israel will be great sages, knowing hidden matters, and grasp the knowledge of their Creator, etc."

And this matter is also emphasized in the portion of the Nazirite that follows in Parashat Nasso:

In the laws of nezirut, the matter of "I await him every day that he will come" is emphasized according to the halachah: "One who says, 'I am hereby a nazir on the day that the son of David comes,'"

.

"is forbidden forever,"

since every day is in the category of "the day on which the son of David comes,"

in the present tense,

"Behold, this is"

(the King Mashiach)

as it is said

And from this it is understood that also the matter of "a new Torah from Me will go forth"

("Lift up the head" with ultimate perfection, after the prior separation from worldly matters

(nezirut)

in ultimate perfection)

is not in the category of future

("will go forth,"

in future tense)

,

but in the category of present

("a new Torah from Me goes forth")

,

and even that immediately afterwards it is already in the category of past

("a new Torah from Me went forth")

.

And also the innovation in the world,

"the new heavens and the new earth that I am making"

(which is brought about by the innovation of "a new Torah from Me will go forth,"

"Lift up the head" with ultimate perfection)

is hinted at in Parashat Nasso:

At the beginning of the portion, it discusses the census of the sons of Gershon and the sons of Merari, "to see how many have reached the age of service,"

"to serve and to carry burdens,"

"burden-bearing service"⁶⁴,

carrying the curtains and the planks, etc., during the journeys in the desert⁵; and at the end of the portion, it discusses the completion of the Mishkan itself,

"And it was on the day that Moses finished setting up the Mishkan, etc.,"

and following that, the dedication of the altar,

"This is the dedication of the altar on the day it was anointed"⁷,

"This is the dedication of the altar after it was anointed."

And it can be said,

that the connection of the dedication of the Mishkan and its carrying during the journeys in the desert to Parashat Nasso,

is,

in the manner and analogy of the Giving of the Torah

Sefer HaSichot - 5751

specifically in the desert,

,

"a land... where no man lived"⁴²,

so that even the "desert,"

the lowest level, below which there is no lower,

will be a dwelling and a residence

(a habitation)

for His presence, may He be blessed¹,

and similarly in our case,

that the elevation of "Lift up the head"

(the perfection of Torah)

is drawn down and penetrates the world,

for this is the content of the matter of making the Mishkan after and following the Giving of the Torah,

so that the revelation of the Giving of the Torah will be drawn down and penetrate the world.

And this matter will be in ultimate perfection in the future - at the dedication of the Third Holy Temple,

"My Sanctuary,⁴⁴ O L-rd, Your hands have established,"

For then will be revealed the concept of 'In every place where I cause My name to be mentioned, I will come to you and bless you'⁵

(as stated at the conclusion and seal of the reading of the Ten Commandments at the time of the Giving of the Torah)

in the entire world

("in every place" literally)

,

that is,

that the perfection of the Holy Temple - that 'there the priests were given permission to pronounce the explicit Name in the raising of the hands'⁴⁶,

as it is written in our portion⁴⁷ 'And they shall place My name',

'they shall bless them with the explicit Name'⁴⁸ - will be revealed and penetrate the entire world,

as it is stated⁴⁹ 'On that day

the L-rd will be One and His Name One',

'As I am written, so I am pronounced','

since the entire world will be a dwelling place for Him, blessed be He,

(similar to the Tabernacle and the Temple)

⁵⁰".

And the general concept of a dwelling place for Him, blessed be He, in the lower realms,

that the world becomes a dwelling place for His Essence,

through the revelation of the power of the Essence that brings into being from nothing to something - this is the concept of 'the new heavens and the new earth which I am making',

that the main innovation is in the revelation of 'I am making'

(as above, p. ___)

.

And we may add,

that in Parshat Nasso is also hinted the path of service through which one attains the innovation of 'A new Torah from Me shall go forth'

(and through this also 'the new heavens and the new earth')

in the days of Mashiach:

And with the known preface that in each and every Jew there is a spark from the soul of Mashiach,

as hinted in the verse⁵¹ 'A star shall go forth from Jacob',

which refers to David, king Mashiach,

and also refers to each and every Jew⁴,

since in each and every Jew there is a spark from the soul of Mashiach⁵ - the aspect of yechidah,

which is a spark from the aspect of the general yechidah,

the soul of our righteous Mashiach,

therefore,

through the revelation of the aspect of yechidah in each and every Jew, we hasten, speed, and effect the revelation of the aspect of the general yechidah

Shabbat Parshat Nasso,

*"BeSivan

with the coming of our righteous Mashiach,

for then will be the revelation of 'A new Torah from Me shall go forth',

the inner dimension of the Torah,

the aspect of yechidah in the Torah,

and through this also 'the new heavens and the new earth which I am making',

the revelation of the aspect of yechidah in the entire world,

'the Unique One of the world'.

And we may say,

that this concept is hinted at in the beginning and end of Parshat Nasso:

At the beginning of Parshat Nasso - in the counting of the Children of Israel

["Take a census of the sons of Gershon also, etc.,

which also applies to the counting of all of the Children of Israel as they are on the level of the tribe of Levi,

as the ruling of the Rambam: 'Not only the tribe of Levi, but rather, etc., every single individual, etc.'

(as above, sec. __)

! Because,

the counting of the Children of Israel is from the aspect of their essential connection with the Holy One, blessed be He,

("Because of His love for them, He counts them every moment")

which is equal among all of the Children of Israel

(therefore the great in level is not considered more than one, and the small in level is not considered less than one)

- from the aspect of the essence of their souls,

the aspect of yechidah.

And at the end of Parshat Nasso - in the unification of all twelve princes of Israel

(who include all of the Children of Israel)

who volunteered and came all together for the dedication of the Tabernacle and the Altar,

and even after the Holy One, blessed be He, said,

"One prince each day, one prince each day shall they offer their offering, etc.,'

"Scripture accounts it to them as if all of them offered on the first day and as if all of them offered on the last day"²,

that this unity

(in its truth and perfection)

is from the aspect of the essence of the soul,

the aspect of yechidah,

which is equal among all the Children of Israel.

And we may add,

that this concept is also hinted at in the beginning of Parshat Behaalotecha, which is read on the Shabbat Mincha of this [Shabbat]:

"When you light the lamps, toward the face of the menorah shall the seven lamps give light, etc. And this is the work of the menorah: hammered gold, from its base to its flower it is hammered" - that even though the Children of Israel are divided

(in general)

into seven types,

seven levels in the service of G-d,

the seven branches of the menorah,

nevertheless,

they all unite in their illumination 'toward the face of the menorah',

and in their being 'hammered gold'

("all of it [one] golden menorah"⁴)

,

and as mentioned,

the true unity of all the Children of Israel is from the aspect of the essence of the soul,

the aspect of yechidah.

Furthermore:

In the continuity and juxtaposition of the portion of the menorah to the portion of the princes⁵, the superiority of the tribe of Levi over all twelve tribes is emphasized,

as Rashi explains: 'Why was the portion of the menorah juxtaposed to the portion of the princes?

Because when Aaron saw the dedication

Sichos Talk - 5751

of the princes, his mind was weakened then, since he was not with them in the dedication, neither he nor his tribe,

The Holy One, blessed be He, said to him: 'By your life, yours is greater than theirs, for you light and tend the lamps.'

And together with this,

since they come in continuity and juxtaposition to each other, the connection between them is also emphasized⁵⁷.

And the mediation in this - that the superiority of the tribe of Levi is drawn and penetrates to and among all the Children of Israel⁷,

as the ruling of the Rambam: 'Not only the tribe of Levi, but every single individual...'

.

...who merits to be among the priests and Levites.'

And this matter is accomplished through the revelation of the aspect of yechidah,

as hinted in the conclusion of the Rambam's words: 'Behold, David, peace be upon him, says: "The L-rd is my allotted portion and my cup; You support my lot" ' - that 'lot' refers to the essence of the soul,

the aspect of yechidah,

the aspect of David, king Mashiach,

which,

through its revelation, 'every individual' becomes on the level of

(the tribe of Levi,

Levi and Kohen,

and even to the level of)

the holiness of the High Priest

("he is sanctified as holy of holies")

,

the aspect of yechidah in Israel

(in the soul)

,

like the Holy of Holies

(the aspect of yechidah that)

in the place.

And based on this, we can explain in greater depth the emphasis of the unity of Israel at the Giving of the Torah,

as it is written: 'In the third month, etc., on this day they came to the desert

of Sinai, etc., and Israel encamped there,'

'and encamped' is in the singular,

'as one man with one heart',

therefore 'the Holy One, blessed be He, said: "Behold, the time has come that I will give them My Torah" '² - that the unity from the aspect of yechidah,

is specifically connected with the Torah of Mashiach,

the inner dimension of the Torah,

the aspect of yechidah,

which was given

(in concealment)

at the Giving of the Torah.

And it could be said,

that this matter is emphasized more on the Shabbat after Matan Torah,

that the unity of Israel that stems from the aspect of the yechidah, which is emphasized in the weekly Torah portion

(as elaborated above)

,

is,

the preparation for the revelation of the Torah of Moshiach, which is in Chassidut, and after the revelation of Matan Torah

(the Shabbat after Matan Torah / 'A new Torah will go forth from Me')

And in addition to the emphasis of the concept of 'A new Torah will go forth from Me' in the weekly portion read on the Shabbat after Matan Torah — this is also emphasized at the beginning of Pirkei Avot on the Shabbat after Matan Torah:

In explaining the content of the matter

(the recitation and study)

of 'Moses received the Torah from Sinai' on the Shabbat after Matan Torah,

in addition to the receiving of the Torah at the time of Matan Torah — it can be said,

that the main emphasis in this is on the addition and innovation in the Torah by the recipients of the Torah,

as emphasized in the precise language 'Moses received.

.

and transmitted it etc.'

that the Torah of each and every one of the recipients of the Torah becomes theirs through their studying it and innovating in it.

And moreover, the main addition and innovation will be by the Giver of the Torah in the future,

'A new Torah will go forth from Me,'

as emphasized

(a)

in the introduction to 'Moses received the Torah from Sinai' in the Mishnah 'All Israel have a portion...'

Parshas Nasso,

12 Sivan

a portion in the World to Come'⁴"¹,

which refers to the World of Resurrection⁵',

from which it is understood that the main emphasis of Matan Torah is on the Torah of the future,

'A new Torah will go forth from Me,'

(b)

and the conclusion

(after reciting the chapter)

in the Mishnah 'The Holy One, blessed be He, wished to merit Israel, therefore He gave them...' as it is said 'The L‑rd desired for His righteousness, He will magnify the Torah and make it glorious'⁷',

that the essence and perfection of the study of 'He will magnify the Torah and make it glorious'

which is not merely to know the actions that should be done,

but rather in the manner of 'explain and receive reward'

is,

in 'A new Torah will go forth from Me'.

And since the study of Torah

('Moses received the Torah from Sinai')

is in the manner of 'A new Torah will go forth from Me,'

it extends and penetrates also into the standing and existence of the world,

'the world stands' and 'the world exists' — that in this there is added the innovation of 'the new heavens and the new earth which I am making'.

And also the unity of Israel that stems from the revelation of the aspect of the yechidah — the aspect of Moshiach through whom the innovation of Torah and heaven and earth is made — is emphasized in the introduction and conclusion to the recitation of Pirkei Avot:

(a)

'All Israel have a portion in the World to Come,

as it is said 'And Your people, all of them are righteous, etc.' — a matter that is equal among all Israel from the essence of their souls,

the aspect of the yechidah,

(b)

'He will magnify

the Torah and make it glorious' — the unification of the two extremes of the study of Torah and the students of Torah,

from the greatest of the great whose study is in the manner of 'He will magnify the Torah and make it glorious,'

'explain and receive reward,'

to the smallest of the small who studies under a teacher of children who is better than him,

and can open a house to teach children alongside him so that the children will come to him,

because of 'He will magnify the Torah and make it glorious'².

And it should be added and explained the connection of the innovation in the Torah

('A new Torah will go forth from Me')

and in heaven and earth

('the new heavens and the new earth')

on the Shabbat after the time of Matan Torah — also from the aspect of the nature of the Shabbat day

(after Matan Torah)

:

The nature of the Shabbat day — that 'the belief in the renewal of the world is fixed in our hearts, for in six days the L‑rd made, etc.'

through the rest and cessation from worldly matters,

and engagement in holy matters,

and especially in the study of Torah,

which is particularly connected to the Shabbat day,

'for all agree that on Shabbat the Torah was given to Israel'⁴.

And it could be said,

that through the renewal of Torah on the Shabbat day,

the renewal of the world also takes place,

as the saying 'He looked into the Torah and created the world.'

And according to the known fact that the Shabbat day is connected with the Redemption,

as emphasized in the Song of the Day,

'A psalm, a song for the Shabbat day'⁶⁷-,

'A psalm, a song for the future to come, for the day that is entirely Shabbat and rest for the life of the worlds,'

and as said in the Grace After Meals of the Shabbat day 'The Merciful One will cause us to inherit the day that is entirely Shabbat and rest for the life of the worlds,'

and especially on the Shabbat day after midday,

the time of Minchah,

'Raaya d'Raayin'⁷,

'the aspect of the innerness of the will and the innerness

Sefer HaSichos — 5751

of pleasure,'

'the very essence of pleasure'*,

and the third meal,

'an inheritance without boundaries.

.

like Yaakov about whom it is written² 'and you will spread forth, etc.'²,

which is connected with the third Redemption and the third Holy Temple

('like Yaakov who called it a House')

— it can be said,

that the renewal of Torah and the world on the Shabbat day is connected with the innovation in Torah and the world in the future,

to the day that is entirely Shabbat and rest for the life of the worlds — 'A new Torah will go forth from Me' and 'the new heavens and the new earth which I am making'²⁵.

And this matter is emphasized most on the Shabbat day after Matan Torah — for since at the time of Matan Torah of this week there was already the renewal of Torah and the world,

therefore it must be said,

that on the Shabbat day what is mainly emphasized is the

(preparation for)

the innovation of the future,

'A new Torah will go forth from Me' and 'the new heavens and the new earth.'

And also the unity of Israel that stems from the revelation of the aspect of the yechidah — the aspect of Moshiach through whom the innovation of Torah and heaven and earth is made — is emphasized on the Shabbat day,

on which one must 'gather assemblies.

.

to enter synagogues

and study halls to study Torah for the public'²⁵,

and with special emphasis in the gathering of assemblies at the time of Minchah,

'Raaya d'Raayin',

the aspect of the innerness and essence of pleasure,

and its parallel in the soul — the aspect of the yechidah,

which is above the division of the soul's powers,

both internal powers and encompassing powers,

and therefore it unifies, extends, and penetrates into all of them,

down to the aspect of the heel of the foot'²,

and through it, unity with many of Israel²⁷ is also achieved

('to gather assemblies')

,

to the perfection of unity of all the Children of Israel — 'And you will be gathered one by one, O Children of Israel'²,

'I will yet gather him with his gathered ones'²,

and in a manner that they become 'a great congregation',

and all together they enter the main synagogue and study hall — the third Holy Temple

(which 'will be called a house of prayer for all peoples'⁵,

and 'For from Zion will go forth Torah'⁵²)

,

to study the 'new Torah

(that)

will go forth from Me.'

And in all this, there is added a special elevation and special emphasis on the Shabbat after Matan Torah,

Shabbat Parshas Nasso,

In this year

Shabbat Parshat Nasso,

12 Sivan

And prefacing the repeated discussion that according to all the signs in the words of our Sages regarding the end of days

(in addition to the general announcement in the time of the Gemara that 'all the deadlines have passed'⁷⁹)

,

Our generation is the last generation of exile and the first generation of redemption,

as testified by the Rebbe, my father-in-law, the leader of our generation - in connection with his famous proclamation "Immediately to repentance, immediately to redemption" - that in his days

(decades ago)

all matters of service were completed,

and only need to "polish the buttons"⁵ and stand ready to greet our righteous Moshiach¹⁵,

and certainly after the abundant work of disseminating Torah and Judaism and the wellsprings outward from then until now,

including and especially the completion of forty years

(after his passing)

that 'a person stands on the opinion of his teacher'⁷,

"a heart to know, eyes to see, and ears to hear"⁵ - certainly and certainly they have also finished "polishing the buttons",

and stand ready to greet our righteous Moshiach.

And this matter is emphasized most strongly in this year - the year 5751,

whose sign is hinted in the verse "Tisa malchutecha"

(which refers to David and Solomon,

that the King Moshiach is from their seed)

in the entire world,

and its initials are "Hayah Tihyeh Shenat Arenu Niflaot",

"As in the days of your going out from the land of Egypt, I will show you wonders"² - beginning from the "wonders"

that they have already seen

(in addition to those that will be seen in the future,

"I will show you")

in actuality and revealed before the eyes of all nations this year,

in which the words of Yalkut Shimoni⁵ were fulfilled: "The year in which the King Moshiach is revealed, all the kingdoms of the nations of the world provoke each other,

the king of Persia, etc., the king of Arabia, etc.,

and He says to them

(the Holy One, blessed be He, to Israel)

My children, do not fear,

everything I have done, I have done only for you.

.

the time of your redemption has arrived,"

and since then

(and especially in the month of Nissan,

the month of redemption)

they already stand "at the time when King Moshiach comes

("Behold, he comes")

.

.

and announces to them, to Israel, saying: 'The humble ones, the time of your redemption has arrived.'"

And especially as we stand at the time of Matan Torah and its completion days,

as it is written in the holy books, hinted in our Sages' statement: "All agree on Atzeret that we also require "lachem",

that "Atzeret

.

is the auspicious time of goodwill to pray for drawing near the end of the redemption."

.

that "we require" is an expression of "if you inquire, inquire,"

and it is an expression of prayer and request,

"lachem" has the gematria of "ketz" (end),

meaning,

that then is the auspicious time to pray that the end of the redemption draw near,"

"the end of days" and "the end of the right",

and as we stand on the Shabbat following the "ketz" of Atzeret,

Shabbat Parshat Nasso,

"Nasso"

(acronym for "Shenat Arenu Niflaot")

that "Tisa" - this is the most auspicious time for the renewal of "a new Torah from Me shall go forth",

and "the new heavens and the new earth which I make" - not only in future tense,

but in present tense,

and even that in the following moment it is already in past tense,

since "behold, He comes,"

and He has already come.

Sefer HaSichot - 5751

[And an extra emphasis in this matter - in conducting a special farbrengen

(not in the usual manner)

of Jews, during the time of "Rava d'Ravin" (the will of wills),

which is most connected to the true and complete redemption

(as above, section 12)

,

and in a manner of an actual meal,

and with Birkat Hamazon⁵

(even over eating that does not have the measure of satisfaction)

over "the cup of

blessing"⁵²,

which is connected with the true and complete redemption through our righteous Moshiach,

as we find in the Gemara⁵⁵ regarding the cup of blessing at the conclusion of the meal of the future⁵⁴: "They give⁵⁵ to Avraham Avinu a cup of blessing to bless,

and he says to them: I will not bless, etc.,

they say to David: Take and bless,

he says to them: I will bless, and it is fitting for me to bless,

as it is stated: 'I will lift the cup of salvation and call upon the name of the Lord,'"

"The cup⁵⁷ of David for the World to Come holds twenty-one logs,

as it is stated: 'My cup is full,'"

in gematria it is thus'⁵]

.

Shabbat Parshat Nasso,

12 Sivan

And the main thing is the deed¹:

Since the Shabbat day following Matan Torah,

Parshat Nasso,

of the year "Arenu Niflaot" (I will show you wonders),

is the most auspicious and opportune time for the revelation of "a new Torah from Me shall go forth" - it is understood that the practical lesson that the time occasions is in preparation

(as a semblance, an example, and brings it into actuality)

for the fulfillment of the prophecy "a new Torah from Me shall go forth".

And simply - renewal and increase in Torah study with vitality and pleasure to the extent of innovating new insights in Torah,

both regarding oneself,

and regarding influence on others,

"raise up many students,"

as it is known that "every Jewish man can reveal hidden wisdom and innovate new intellect in Torah,

both in Aggadah, both in the revealed, both in the hidden,

according to the quality of his soul root,

and is obligated in this matter'⁹⁹,

including and especially - renewal and increase in the study and dissemination of the inner dimension of Torah that has been revealed in Chassidic teachings,

a semblance and example and "taste" of the Torah of Moshiach

("Those who taste it merit life")

,

therefore through this we hasten and speed and bring about the coming of David, our righteous Moshiach.

And it is most worthwhile and proper that each person take upon himself that in addition to reciting Pirkei Avot

("matters of piety - on Shabbat during the summer,

he should add and learn in depth one Mishnah

(at least

the minimum)

with the commentaries of the Mishnah commentators,

each one according to his measure.

And may it be His will that from the speech and acceptance of a good resolution in the above we come immediately to the revelation of "a new Torah from Me shall go forth,"

in the true and complete redemption through our righteous Moshiach,

and "Moshe

(who received Torah from Sinai")

and Aharon

(who will light the Menorah in the Holy Temple)

with them',

and the Baal Shem Tov and all our Rebbes and leaders until the Rebbe, my father-in-law, with them,

together with all the righteous and leaders of Israel and all the Jewish people

("and Your people are all righteous")

in the generations before us,

Awake and sing, you who dwell in dust"⁵",

Together with all the Jewish people of this generation,

Souls in bodies without interruption in the meantime,

And all together hear the "new Torah

(that)

from Me goes forth,"

in our holy land,

in Jerusalem, the holy city,

on the holy mountain,

in the Holy Temple and in the Holy of Holies — "from above the cover that is on the Ark of Testimony, from between the two _cheru_bim."

" 1.

And furthermore, and this is the main point — immediately and at once,

"Mead" (immediately) is an acronym for Moshe Yisrael

(the Baal Shem Tov,

that when his wellsprings spread forth, the Master will come)

King David, the Messiah,

And in its simple and literal sense,

in a tangible manner,

below ten handbreadths,

very literally.

Sefer HaSichot - 5751