English translation — משיחות ש״פ בהעלותך, י״ט סיון ה׳ומש״א

In Parshat Behaalotecha there is a novelty compared to all other Torah portions:

The Gemara says,

on the portion "And it was when the ark traveled"

(in chapter¹ of Behaalotecha)

"It is an important book in itself,"

and based on this it emerges

(as the Gemara there brings the exposition on the verse "She has carved out its seven pillars")

that there are "seven Torah scrolls"⁴,

because "this portion

(And it was when the ark traveled)

is a book by itself,

thus above it is a book by itself and below it is a book by itself.

.

Thus the book of Vayidaber

(Numbers)

is divided into three books'⁵,

consequently there are "seven Torah scrolls"

(the four books — Genesis, Exodus, Leviticus, Deuteronomy,

and the book of Numbers which is divided into three books)

.

Based on this, the novelty in Parshat Behaalotecha,

that the portion in itself includes "three books"

(the part of the portion before the section 'And it was when the ark traveled',

the section 'And it was when the ark traveled',

and the part of the portion after this)

.

In this, there are several matters that need to be understood:

(a)

A puzzling thing: according to the division of "seven Torah scrolls",

it emerges that the sixth book

(the third book in the book of Numbers,

after the section 'And it was when the ark traveled')

begins with "And the people were like complainers"⁵ — an undesirable matter that brought unwanted results

("And a fire burned among them, etc."⁵)

,

and afterward — continuing the matter regarding the sin of Miriam⁶,

and afterward

(but in the portion after this one•)

regarding the sin of the spies etc.!

The novelty in this is also seen in that all books have a name,

taken from the first word

(or first words)

of that book: Genesis (Bereishit)

(the first word of the book/ Exodus (Shemot)

(the second word/ Leviticus (Vayikra)

(the first word)

,

Numbers (Bamidbar)

(from the first verse in the book/ Deuteronomy (Devarim)

(the second word/ and also the second book in Numbers is called "And it was when the ark traveled"; but not so the third book

(in the book of Numbers)

- one does not find it called by name

(the book "And the people were like complainers" and the like)

.

And moreover: the first words of that book are about an undesirable matter.

And even each word by itself indicates a negative matter: 'Vayehi⁷' — 'Anywhere that it says "vayehi" it is nothing but an expression of sorrow',

'Ha'am' — 'The people are nothing but wicked'!

Shabbat Parshat Behaalotecha,

19 Sivan

'Complainers' — simply a negative matter

(and likewise in the continuation of the verse: '

(complainers)

evil in the ears of the Lord'")

And note — this is contrary to the instruction of the Torah: 'A person is obligated to bless on the bad just as he blesses on the good.'

(b)

In general, the Torah is divided into five books of the Torah,

five fingers.

What is the difference and significance of the seven Torah scrolls?

(c)

Since the division of the book of Numbers into three books — such that as a result the entire Torah is divided into seven books — is specifically in Parshat Behaalotecha,

one must say that there is between them a

(content-based)

connection.

Simply, the connection between them is understood from the fact that the menorah — "When you raise the lamps"¹ — is connected with the matter of Torah

(Torah is light)

; and just as "When you raise the lamps" consists of "the seven lamps",

so too the Torah is divided into "seven Torah scrolls"

(corresponding to the seven lamps)

⁹.

What is the connection

in the content of the matters,

and how does this correspond with the division of the five books of the Torah?

It will be understood according to the explanation of the content and instruction of "When you raise the lamps" in general.

As is known, all matters of the Torah

(Torah from the word 'instruction')

are instruction for a Jew in his service.

And especially the matters connected with the service in the Tabernacle — which are reflected in the service of every Jew,

as it is written, "And they shall make Me a sanctuary and I will dwell in their midst,"

"in the midst of each and every one of Israel"¹⁰,

and especially the lighting of the menorah

("When you raise the lamps")

in the Tabernacle,

which expresses the general content of the service of a Jew to serve the Almighty

(as follows)

.

And as an introduction: Although in Behaalotecha — as in all matters of the Torah — there are many interpretations

('sixty myriads of interpretations' according to the plain sense,

the allegorical,

the homiletical and the secret•² / first comes the simple interpretation according to the plain sense

(the verse does not leave the hands of

Sefer HaSichot - 5751

its plain meaning'²)

,

which is relevant to every Jew and all Jews,

men, women, and children.

And note — this is the acquisition of Rashi's commentary — 'I²² have come only for the plain sense of Scripture', understandable even for a five-year-old.

(since it is relevant and he learns)

For the Scriptural verse.

From this it is understood,

that the

(Torah from the word)

instruction from "Beha'alotecha et ha'nerot" for every Jew, one must

(to every head)

extract from the simple explanation in Rashi on the verse,

that every Jew can understand it,

and consequently it is understood that also the instruction from it applies to every Jew,

the men, the women, and the children,

also as the beginning of his service

(even before he reaches higher levels in his study and service)

.

On "Beha'alotecha" Rashi explains: "Because the flame rises, it is written regarding their kindling a term of ascent,"

"that one must kindle until the flame rises on its own."

The explanation of the lesson in this:

"Beha'alotecha et ha'nerot" in general signifies the overall service of a Jew to serve his Creator': the service of "kin-

dling" the 'candle of God, the soul of man'²² with the light of 'a mitzvah is a lamp and Torah is light','

and through this it should illuminate with its brightness,

and illuminate his entire existence,

his body and his portion in the world - 'all your deeds should be for the sake of Heaven' and 'in all your ways know Him'²,

and also illuminate the people around,

until - illuminate the entire world

('from it light goes out to the entire world'²)

- with 'a mitzvah is a lamp and Torah is light,'

and such a light which connects - mitzvah from the word 'togetherness and connection' - the physical world with

(as it were)

the Creator,

so that the world becomes - in the well-known phrase - a dwelling place for Him, blessed be He, in the lower worlds,

a 'luminous menorah' which burns and shines with divine love.

And the manner in which one must carry out the service is,

as Rashi explains: 'One must kindle until the flame rises on its own': Although the kindling and raising of the lamps comes through the Jew who kindles the lamps,

the mitzvah consists in that the lamp is kindled in such a way that afterwards it shines by itself,

the flame goes up 'on its own',

and does not need to come to the action and assistance of the one who kindles the lamps.

So too in the service of God: although

Shabbat Parshat Beha'alotecha,

19 Sivan

and 60

The Creator gives strength to a Jew to do his service

('The Holy One, blessed be He, helps him')

in 'a mitzvah is a lamp and Torah is light'

[in addition to that which He has made and 'kindled' the 'candle of God, the soul of man,'

and sent it down below]

,

and likewise a Jew receives strength from Aaron the Kohen

(the shepherd of Israel)

who kindles the 'candle of God' below,

and also from groups of parents and educators,

and from other people around him

(and in the language of Scripture - 'A man helps his fellow and to his brother he says, be strong')

- nevertheless,

the perfection and truth of the service consists in this,

that

(after he is 'kindled' by others)

he becomes a 'flame rising on its own,'

so that the 'a mitzvah is a lamp and Torah is light' takes him over to such an extent,

that it shines from him - from his being

(as a soul in a body)

- alone

('on its own')

,

so that he does not need to come to the action of the influencer

(the 'one who kindles the lamp'/ being a 'flame rising on its own'.

And in particular the language of Rashi - 'a flame rising on its own':

'Flame': Before the light is kindled, one has a lamp,

a vessel,

oil and a wick,

but it does not shine.

The service of a Jew consists in that he kindles the lamp,

so that it becomes a flame,

a shining lamp,

that shines and illuminates the surroundings.

And not just a small lamp,

but a flame - a fire blaze.

'Rising': his service of shining as a

'flame' with 'a mitzvah is a lamp and Torah is light' must be in such a manner,

that he does not remain standing in one place,

but his shining is with a constant movement of walking and ascending

('we ascend in holiness')

: in addition to that which in him there is the quality of walking in general

(which is above standing

(even from standing in strength)

,

and in the language of the Haftarah: 'walking among those who stand'⁷^ his walking is in a manner of 'rising': it could be a walking in length and breadth,

walking in the same 'area' and type of service,

but in a manner of expansion in length and breadth: 'rising' means,

that he ascends higher from the area and level where he was until now

[as this is with a flame simply]

- a higher type of service.

And the 'rising flame' is - 'on its own': this becomes his own nature and being,

by itself! He shines.

What additionally are needed all these conditions so that the lamp should be a fit vessel to be a lamp burning by itself,

by having a

Sefer HaSichot - 5751

wick and oil that is ready

('nullified')

to receive the light

[as explained in detail in Mishnah and Gemara in the chapter and topic of 'With what may we kindle and with what may we not kindle']

,

And so too in the service of God - preparing and nullifying the person so that he can absorb and retain the light of 'a mitzvah is a lamp and Torah is light,'

in a manner that he becomes a burning 'flame.'

.

on its own' / and in a manner of ...

And the service - in the manner of 'a flame rising on its own' - must be both regarding oneself,

both regarding the service with others,

and both regarding the service in the world

(as follows)

.

Regarding one's own service:

Although the service in 'a mitzvah is a lamp and Torah is light' of a Jew begins and comes to him from the Creator and from his parents, the two partners in his birth

(and educators)

- this must completely take hold of him,

so that he becomes a 'flame rising on its own'

As this is in 'Torah is light': After that at the beginning of Torah study a Jew is a receiver from Torah and from his teacher and rabbi

who teaches him Torah - he must then toil in understanding Torah with his own understanding and comprehension,

until it is engraved in his memory and intellect,

until in a manner that the Torah becomes unified with him

(and he no longer needs to come to his rabbi)

,

until it 'is called by his name' therefore 'the Torah is mine'²*

('on its own')

,

until on the contrary - he becomes a innovator and influencer in Torah,

in a manner of 'a flame rising on its own'

[And in general more - the taking of the Torah: Although the Torah was given by the Creator to Jews and by the power of the Holy One, blessed be He, Jews can learn Torah

(as in the example 'Beha'alotecha et ha'nerot' specifically by the power of the one who kindles)

,

This was given in a manner that the Torah is "not in heaven,"

specifically given to Jews, souls in bodies,

and specifically the lower court has the power to decide the halacha,

to the extent that the Almighty Himself, as it were, and the upper court come to hear the ruling below⁵*,

and the Holy One, blessed be He, "smiled and said, 'My children have defeated Me, My children have defeated Me'" - because the Torah

(of the Menorah)

below becomes in the manner of "the flame rising of itself"

.

And similarly in study itself: he studies a topic in Torah many times as in their days - "he repeated his chapter one hundred times"⁷*,

Chapter Beha'alotecha,

19 Sivan,

as was the custom in their days

(in the time of the Shlah)

"⁴ - until it is engraved in his memory,

so that he does not need to study it again,

but "of itself" - it is remembered in his intellect and memory;

[And nevertheless, he must study again

(a hundred times and one more⁴)

- not because there is a lack in the "of itself"

(on the contrary: by him the "of itself" is complete,

habit becomes nature⁴

(second⁵⁰)

)

,

but in order to change and add to his habit⁴ -

(and then he is called⁵ "servant of God")

]

.

And similarly in "a candle of the mitzvah,"

the fulfillment of the commandments: the perfection of the service is when he accustoms his physical body to fulfill the commandments,

in the manner of "of itself" - as in "when he reached 'Modim,' he bowed"⁵²

[and together with this it is not in the manner of "their fear of Me is like a commandment of men learned by rote"⁵⁵,

but in the manner of - "ascending in holiness"⁵

(with hiddur mitzvah, and the like)

]

.

And in addition to this, in that his service in Torah and mitzvot must be in the manner of "the flame rising of itself,"

must it also be with regard to his service in matters of permission

("all your deeds should be for the sake of Heaven" and "in all your ways know Him"²)

- that his existence in all

at

(not only during Torah, prayer, and fulfillment of mitzvot)

is so permeated with "I have set the Lord always before me"⁵⁴,

that in "all your deeds" and "all your ways,"

in all things that he does - even when he eats, sleeps, and occupies himself with his business in worldly matters - he is a "flame rising of itself"; on his own, he conducts himself in all matters "for the sake of Heaven" and "know Him."

And so it must also be regarding service with others⁵⁵: The true and perfect influence on another

is specifically when that other becomes a "flame rising of itself" - that even when the influencer and teacher goes away,

he remains on his own a shining light in "a candle of mitzvah and Torah light" and in matters of permission

(not only in deed but also in thought and speech)

,

because this has become his existence,

his nature and habit,

in a manner that he can stand on his "own feet,"

and not need to come to his teacher and educator - "the flame rising of itself."

And it can be said further: The service of "of itself" itself can be in two ways:

(a)

Even though the physical body of a Jew is initially not luminous with "a candle of mitzvah and Torah light" and "all your deeds for the sake of Heaven" etc., one works over the body and accustoms it in a manner that "habit becomes second nature"⁵,

until [it becomes] first nature⁴⁴,

so that he fulfills Torah and mitzvot "of itself."

This is, however, like an additional thing on his exis-

Sichot 5751

because he

(his physical body)

was originally not suited to this service,

and the proof is that one must accustom him to it,

only through "habit becomes nature"

[In addition to this,

nature itself is bound with measurement and limitation,

according to the limitation of its nature]

.

(b)

By revealing how the existence of a Jew - even his physical body - is connected with the Supreme,

and in the well-known expression⁵: The true existence of the created being is the existence of the true Being - then the service of a Jew in Torah and mitzvot

(fulfillment of God's will)

is not as an additional thing,

even from the first time

(even without the work of habit becoming nature)

,

because his very existence is connected with the true Being,

and by the Almighty, as it were, there is no difference between the first time and the second,

third, etc.

And it can be said,

that the order of service must be,

that initially - at the beginning of service

(when the body conceals the light of the soul and Torah and mitzvot)

,

the service must be in the manner of habit becomes nature,

by working over the body; and through this one reveals the essential power in the body of a Jew.

And just as this is regarding the service of a person

(on himself and on others)

- so it must also be regarding service in the world:

By a Jew doing a mitzvah with a physical object of the world

(since most

mitzvot are specifically with physical objects⁵⁷)

- there is a clarification and refinement in that physical object,

until in many matters it becomes an object of holiness

(like in the mitzvah of circumcision and the like)

.

Although the holiness of the object comes specifically through the person who sanctifies the object,

specifically through the person who performs the mitzvah - nevertheless, afterwards the holiness is fixed in the physical object,

so that even after

(time)

the fulfillment of the mitzvah and sanctification of the object,

the holiness remains there⁵

[And similarly the clarification and refinement in all physical things with which one fulfills a mitzvah]

,

in the manner of "of itself."

Until further,

that the object has the power that a person can make an oath with it by holding a sacred object⁵,

that specifically through the sacred object a person's oath is fulfilled

(which would not be through a person's oath by itself⁶,

Chapter Beha'alotecha,

19 Sivan

Even though the holiness of the object came through the person, that it becomes bound to fulfill the oath⁶

[And also shevuah from the word sova (satisfaction),

full of the powers that come through an oath,

as is known the interpretation⁶² of "they adjure him to be righteous, etc."⁶]

- which proves that the power of holiness in the object has become "rising of itself" from the object itself,

and this acts upon the oath of the person

(also from the word sova⁶⁴)

.

As this is regarding the sacred object of offerings: Even though the holiness of the offering comes through the person who sanctifies the offering,

the offering becomes sanctified with inherent holiness,

which cannot be revoked⁶⁵,

the holiness remains in the manner of "of itself,"

so that the offering atones for the person

(even though the holiness and offering of the sacrifice is specifically through the person who sanctifies and offers the sacrifice,

as it is said⁶⁶ "When a person among you brings an offering to the Lord"

(etc.)

)

.

And the novelty in this, it can be said,

that although in its essence the physicality of the world is not connected with holiness,

and in order to draw holiness there,

until in a manner that this

should make that from it become a holy object - one must reach the power of the Holy One, blessed be He, who connects opposites

(which was given at the Giving of the Torah,

when the decree⁶⁷ between the upper and lower was nullified)

•⁶,

the Almighty gave the power

(to a Jew)

,

that through performing a mitzvah with a physical object, the physical itself becomes a holy object in the manner of 'rises of itself,'

which does not need, so to speak, to reach the supernal power

(and the power of man)

to draw holiness into them⁶.

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[For example, as it is simply the matter of the candles,

that one needs the person who lights to ignite the candle,

for the physical wick and physical oil by themselves cannot ignite; but after they are lit in a suitable manner, they burn 'of themselves,'

The physical wick,

and physical oil become the source for the light of the candle

(and when no wick and oil remain,

it extinguishes)

)

.

And similarly, this is also regarding the service in matters of the mundane: 'All your deeds' of a Jew must be done 'for the sake of Heaven,'

and moreover - 'In all your ways know Him,'

that in addition to that it is for the sake of Heaven

(for example,

that he eats in order to have strength to learn Torah or fulfill mitzvahs)

,

one thereby makes it a fit vessel for mitzvah and so forth,

until that 'your ways' themselves become

(a part of)

'know Him' itself"⁴⁹.

And not only that one does not need to reach that the Jew must do it anew each time,

but on the contrary: the matter of the mundane itself 'rises of itself,'

and arouses him to his service.

As is simply understood also in

being constantly in a state of being brought into existence from nothing to something)

- behold,

since He, blessed be He, is 'the impossibility of impossibilities'

(see Responsa of Rashba 18.

Quoted in Sefer HaChakirah of the Tzemach Tzedek,

Sefer HaMaamarim 5678, see above.

And elsewhere)

,

behold, the intellectual proofs are not evidence of how creation occurred.

But regarding coming into existence - there is a source in Torah,

and so the Alter Rebbe received from his teachers.

that coming into existence occurs every moment anew

(Shaar HaYichud VehaEmunah ch. 1)

: but regarding the drawing of holiness into the creations,

it can be said that after the holiness is drawn once into them

(by fulfilling a mitzvah with the physical object)

,

behold, the holiness 'rises of itself,'

as above.

And it requires further study.

And that is the conclusion.

A child - as discussed above

(p. 62)

that the lesson from 'the flame rises of itself'

(which is stated in Rashi - a child of five for Scripture)

is for all Jews,

even for children:

When one establishes in a child's room a Chumash,

a siddur,

a charity box and the like - one must establish them in such a place and manner,

that after they have been established,

one no longer needs to reach the person who established them,

and even not to the child,

that he should remember to use the Chumash etc.,

rather, when he enters the room, the Chumash itself 'rises of itself' and arouses him to look and learn in it; and similarly the siddur.

And similarly the charity box - lies in such a place and in such a prominent manner,

that this arouses the child to throw a coin there for charity.

And so in all matters of the education of Jewish children,

and from this it is also understood regarding the mundane matters of adults,

and all the more so their fulfillment of mitzvahs - that it must be done in a manner,

that the object itself

(with which one performs a mitzvah)

- 'rises of itself,'

so that it reminds the Jew of his service.

Based on the above, one will understand the matter of 'And the people were like complainers' - the beginning of the sixth book of the 'Seven Books of the Torah,'

and its connection with Parshat Beha'alotecha

The content of 'When you raise the lamps' - 'until the flame rises of itself' - is,

that the service of a Jew must be in a manner that he lights and illuminates

Shabbat Parshat Beha'alotecha,

19 Sivan

himself and his portion in the world and the entire world with 'a mitzvah is a lamp and Torah is light,'

until in a manner 'that the flame rises of itself,'

that also the existence of man

(his physical body)

- which in itself conceals the light of the soul - should be a 'flame rising of itself' in 'a mitzvah is a lamp and Torah is light,'

and likewise also to effect in the existence of the world,

by making from the physical things in the world a holy object.

From this it is understood,

that the perfection of the service is when 'When you raise the lamps' 'until the flame rises of itself' is effected and permeates all details of man and all details of the world,

from the lofty matters to the lowest matters - for the service in the manner of 'of itself' is the touchstone that the service is in perfect completeness and in perfect truth also from the perspective of the existence of man and the existence of the world

(and not only from the perspective of the supernal power,

or at least from the power of the one who lights the candles)

,

and therefore it must permeate all levels of detail,

until also the lowest part,

so that also that should be light 'of itself.'

And on the contrary: specifically through that the lowest illuminates 'of itself' with the Divine light,

this demonstrates the completeness and truth of the matter of service 'of itself'

(even in the loftier levels)

.

As the famous example,

that specifically when one lifts the lowest part of a building,

one lifts the entire building, also the highest levels of the building.

Accordingly, it is understood why the commandment of 'When you raise the lamps' was told to Aharon the High Priest

(and he fulfilled it in practice)

-

For⁵⁰ the nature of Aharon is as explained in the Mishnah•■⁷ - '

(Be of the students of Aharon, etc.)

loving the creatures and bringing them close to Torah': he had love even for those 'distant from the Torah of G-d and His service, therefore they are called mere creatures'⁷⁵

(their only virtue is that they were created by the Almighty)

,

'and bringing them close to Torah' - the 'creatures' who are on the lowest level, he brings close to Torah which is above all the supernal,

in such a manner that he is to them

(the 'creatures')

himself bringing them close to Torah

(and not, G-d forbid, bringing Torah close to them)/ until they become 'a flame rising of itself.'

And from this, as it is revealed among Jews

(that even the "creatures" are "rising on their own")

From this is also drawn the power into the world,

to illuminate even the lowest part of the world,

until in such a way that "the flame rises on its own."

The difference between the two aforementioned aspects of service -

(a)

one's own service,

and

(b)

service in the world,

and in particular -

(a)

service in matters of holiness,

and

(b)

service in worldly matters,

until the lowest part

("creatures")

- is analogous to the difference between the number five and the number seven.

As this is in holiness

(which from there is later drawn downward)

: both Jews and Torah are divided into these two categories: the seven lamps of the menorah correspond to the seven types in

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into which all souls of Israel are divided,

corresponding to the seven attributes: there is one who serves out of love,

one who serves out of fear, etc.,

up to Malchus⁷⁷; and similarly, there is a division of Jews into five levels corresponding to the five books of the Torah,

and it can be said that this is hinted in today's chapter⁷: "Five students were to Rabban Yochanan ben Zakkai,"

and it is explained in the commentaries⁷,

that we must say that Rabban Yochanan ben Zakkai

(who was the head of the Sanhedrin,

until in his request "Give me Yavneh and its sages" there is the existence of Torah study until this very day)

had more than five students,

rather the explanation of this is - that all his students,

and all students and Torah scholars in general

(all Jews - about them it is said "And all your children shall be taught of the Lord")

,

are also divided into the five types and levels.

Similarly, as above, Torah is also divided into "seven books of Torah,"

and into "five books of Torah."

One of the differences between them

(five and seven)

: five is mainly connected with the service in holiness

(and in general - one's own service)

,

and seven signifies service also in the world

("creatures")

.

As this is in the attributes

(sefirot)

above: the five attributes from Chessed to Hod include

(the main)

attributes,

as is known that the fifth sefirah

(Hod)

is the "end and completion of the sefirot in the main attributes,"

and the sixth and seventh sefirot

(Yesod and Malchus)

is the source of influence to Beriah, Yetzirah, Asiyah,"

the world of separation⁵.

And this is among the differences between how Jews are divided into seven levels

(corresponding to the seven lamps)

- which includes all levels of Jews,

also.

the lower levels

(until "those far from the Torah of God, etc., mere creatures"),

corresponding to the sixth and seventh levels; and as they are divided into five - as students of the five books of Torah and all their explanations

("Five students were to Rabban Yochanan ben Zakkai,"

whose entire essence was Torah and holiness")

,

connected mainly with holiness

(the five sefirot)

.

And similarly, the difference in Torah between the regular division into the five books of Torah

(like the five students)

- because the main aspect of Torah is connected with holiness; but since Torah must

Shabbos Parshas Beha'aloscha,

19 Sivan

also illuminate the world that was created in seven days of Genesis

(and "the entire Torah was given to make peace in the world"⁸⁷; therefore there is also the division into "seven books of Torah,"

including the sixth and seventh levels,

the source of influence in the world.

This is also consistent with the content of the "seven books of Torah": the first five books - whose general content is indicated in their names

(Bereishis,

Shemos,

Vayikra,

Bamidbar,

and Vayehi Binevoa Ha'aron)

- are connected

(and especially the beginnings of the books)

mainly with holiness

(creation of the world,

the names of the children of Israel,

He called to Moshe,

the census of the children of Israel in the Sinai desert⁸⁸,

Vayehi Binevoa Ha'aron - Torah; however, the sixth book begins with an undesirable matter - "The people were like complainers,"

and afterwards about the sin of Miriam and then the sin of the spies in Parshas Shelach,

and the incident of Korach in Parshas Korach, etc.

[and also the seventh book - "Eleh HaDevarim,"

"words of rebuke"⁸]

,

because from the sixth book of Torah, a place is given that after much extension there should be a descent into the world,

therefore the book begins with a matter of descent in the Torah itself

[But standing in Torah, it is all holiness - like Yaakov⁶⁰ and Esav mentioned in the parshah⁶¹,

only from the story in Torah]

thereafter becomes the granting of place after extension etc. for the descent in the world]

:

But on the other hand,

this is also a book in the Torah,

and moreover - the book begins with and within it Parshas Beha'aloscha Es HaNeros,

which includes the lighting of all seven lamps "until the flame rises on its own" - which gives the ability that the Divine light of "a lamp of mitzvah and Torah light" should reach even in a state of descent below

("The people were like complainers") until that even there the concept of "the flame rises on its own" should be revealed

[which indicates the completeness and truth of the service,

as above]

- through the service of repentance,

until the completeness of repentance

(out of love) which through this becomes "rises on its own" - the level that emerges "on its own" specifically through repentance for sin

(which is absent in the righteous,

until that in the place where penitents stand, even completely righteous people cannot stand⁶²)

- intentional sins become for him like merits⁶³,

until actual merits⁶⁴,

"since through this he comes to this great love"⁶⁵-⁶⁶.

And perhaps it can be said,

that this is the reason why the beginning of the sixth book is with "The people were like complainers" and this is stated in Parshas Beha'aloscha Es HaNeros - because the intention in this story in the Torah is to give the power

(from Torah)

for the service of repentance

[and as hinted also in that which it says "like complainers,"

With a "kaf" of comparison,

Because Jews are not related to actual "complainers,"

But "as if complainers,"

With the true intention - that from this should come the advantage of repentance]

.

Sefer HaSichos - 5751

And from this is drawn the power to do the service in the world simply,

And also to transform the lowest things in the world so that "by themselves" they will shine with Divine light.

And the writing on this comes from the book before it, the fifth

(conclusion of the attributes)

- "And it came to pass when the ark set out, Moses said, Arise, O Lord, and let Your enemies be scattered, and let those who hate You flee before You"

(clarification of the external forces)

,

And when it rested, he would say, Return, O Lord, to the ten thousands of the thousands of Israel

(the indwelling of the Shechinah"⁶⁸ - revelation of holiness)

.

And similarly, it is understandable regarding the portion of the spies

(in parshas Shlach)

,

And prefacing the question:

(a)

How is it that the Torah should relate in detail the story of the spies,

which is to the discredit of the spies - when the Torah is careful even to speak disparagingly of an unclean animal⁷?

(b)

The haftarah,

which must be "from the subject of the portion"⁸,

discusses the sending of secret spies by Joshua, which ended successfully - completely opposite to the episode of the spies in our portion.

And the point of explanation is this: The intention in the Torah's telling the story of the spies is to bring out the elevation that emerges also from the episode of the spies - as becomes revealed in the haftarah,

that through the sending of spies by Joshua,

which can be said that he learned this from Moses our teacher,

and Joshua

did not depart from the tent"¹,

and he is "like the face of the moon" which reflects the "face of the sun" of Moses¹ - his mission was accomplished in full, carrying out Moses' intention that the land be conquered through sending spies.

And it is emphasized in the verse that Joshua was one of Moses' spies,

and he

(with Caleb)

fulfilled their mission properly,

to the extent that they said² that "the land is very, very good."

[Moreover: Even the intention of the spies was innately for good,

and at that hour they were righteous⁴¹,

as explained in books⁵¹ - that due to the greatness of their level, it is said¹ that "they have no portion in the World to Come,"

because they are above having a portion in the World to Come]

.

And in this we also see the concept of "a flame rising by itself": Specifically that which Joshua apparently learned from Moses to send spies

[and note that the sending of spies by Moses was "with their consent"⁷¹,

in the manner of "by itself"]

- he then himself - "by itself" - sent spies and they fulfilled their mission and afterwards Joshua specifically brought Jews into the land of Israel with all the advantages thereof.

And this is sweetened in that Joshua is "like the face of the moon" - the moon receives from the "face of the sun"

(Moses)

,

but afterwards it becomes a light of its own

("rising by itself"/ advantage of the light of the moon).

Shabbos Parshas Beha'aloscha,

19 Sivan

And we can also connect this with the fact that in the week of Parshas Beha'aloscha

(and we read Parshas Shlach at Mincha on Shabbos)

the ascent and completion

("and they will ripen")

of the fifteenth of Sivan,

when the moon stands in its fullness⁸² of the month of Sivan - the advantage and completion of the light of the moon,

and of Israel who are likened to the moon and count by the moon^*,

and they are destined to be renewed like it⁸³.

And from the 15th of Sivan one arrives at the 16th - 4 times 4 - of Sivan,

and the 17th of Sivan,

and the 18th of Sivan,

until Shabbos the 19th of Sivan,

which then leads into Sunday the 20th of Sivan - which has the advantage of repentance and the advantage of the righteous together,

a time of favor, the fast of the 20th of Sivan⁸⁴,

the service of "a flame rising by itself" but in a positive state:

The Magen Avraham writes,

that "there is a custom to fast on the twentieth of Sivan in all of Poland."

Nevertheless, our Rebbes and leaders did not conduct themselves thus,

even at the time when my revered father-in-law, the Rebbe, was in Poland

(and many then conducted themselves there by fasting)

.

And we can say that this was not because our Rebbes and leaders lacked, heaven forbid, the advantage of the fast of the twentieth of Sivan,

but on the contrary: They attained that advantage through not fasting

(similar to the advantage of Purim which, regarding the day

(which is)

like Yom Kippur)

.

And especially according to the known great advantage of twenty - in gematria

Keser⁴.

And we can say that this is like the advantage of repentance in the service of the righteous

(to bring the righteous to repentance⁵)

.

And to add the connection specifically with "the kingdom of Poland": It is known that when the first Jews came to live in Poland,

it was said that "Poland" is from the phrase "po lin" (here lodge),

that here they will lodge during the time and place of exile⁵.

[And this is the true reason why the nations called the country thus - even though they do not see, their mazal sees⁸⁸)

.

And to add,

that lodging is specifically at night,

which

(the darkness of)

exile is similar to the concept of night¹.

So the meaning of "po lin" is - that living in this place is only a matter of lodging,

during the time of exile,

but afterwards they will go out from there and come to the true place of every Jew - the land of Israel,

in the true and complete redemption.

But on the other hand - it is still a manner of "lodging",

that although we are still in exile, the Almighty helps that we have a place to lodge in peace

(relatively)

.

- As it was in the good years in Poland,

that the Jews lived there in peace^*,

and in special times -

2&6

Sefer HaSichos - 5751

so that "all the princes of the provinces etc. exalted the Jews"^*,

as is known that several of the government ministers used to give their assets to Jews

["Moshe'ke" - as the gentiles called them,

their mazal saw the aspect of Moses in each Jew²]

so that the Jews would manage them,

and the Jews used them for good and holy matters according to the opinion and intellect of the Children of Israel

("according to your knowledge" / similar to "and you will empty out Egypt"¹²¹

(opposite of how the gentiles used the assets when they were in their hands,

as is known)

.

From this there is a hint in the service of God

(as is known that one must take a lesson from everything one hears or sees)

: First of all, a Jew must know,

that exile is darkness and night,

and it is only that one lodges there

(but this is not his true place and state)

.

Along with this - one must know that one must utilize the very thing of "po lin"

(in a manner of "rising by itself")

For good and holiness - until the Jew becomes 'the night was only created for study' - by utilizing the rest of that place on

(adding to b)

study of Torah,

including also simply in the country of Poland simply - to provide where one needs to have a rabbi and guide,

and those who will be occupied with bringing back to repentance the Jews who live there etc.

End of section: Regarding the inhabitants under the king of Poland, the kingdom of Krakow and its surroundings, who from before and since considered themselves a refuge for the children of the exile.

And in all this, there comes further emphasis in the latter generations,

in the footsteps and the footsteps of the footsteps of Mashiach, and specifically in our generation,

the last generation of exile:

Although what 'now is the generation'¹

(in innocence)

,

and especially in the footsteps of the footsteps of Mashiach as explained in the closing of tractate Sotah,

and also the virtues of this generation come as a continuation of the generations before it,

and one receives all the powers and the abundance of work in Torah and commandments from the preceding generations,

so that the 'kindling' of the 'candles' of this generation comes as a result of the work and guidance of the previous generation etc. - but one has the power,

so that immediately - it should be 'a flame ascending by itself'.

And on the contrary: specifically the heel of the foot,

the very last generation,

has the power to be 'ascending by itself' and to elevate all the generations before it,

through that which the last generation of exile becomes the first generation of redemption - the redemption for all Jews throughout all the generations!

And especially since the shepherd Aharon the Kohen of our generation - His Holy Honored Father-in-law, our Master, Teacher, and Rebbe, the President of our generation - has openly shown his love for all Jews,

including - 'loves the creations and brings them close to the Torah',

through his many activities in spreading Torah and Judaism and spreading the wellsprings outward

[And especially according to the known¹ that in our generation there are no such ignoramuses as in the earlier generations,

because today every Jew has a connection and knowledge in Torah

(at least in the Oral Torah,

in which one is

Shabbat Parshat Beha'alotcha,

19 Sivan

3 and 6

fulfills his obligation even when he does not know what they are saying²)

]

,

And especially - through his,

,

'call to action' of 'immediately to repentance, immediately to redemption',

and the declaration that one only needs to 'fasten the buttons',

and then - the announcement that one has already completed that as well,

and one only needs to be 'stand ready all of you' to go to receive the face of our righteous Mashiach in the true and complete redemption.

And therefore - it should give even more vitality and joy in completing the work of preparing oneself in a manner of 'stand ready all of you' for the redemption,

and especially - by increasing in 'a candle of commandment and Torah light' and in a manner that it should reach and illuminate the entire surroundings.

Until - in the entire world.

And immediately and truly - everyone goes to the Holy Land,

to Jerusalem the holy city,

to the holy mountain,

to the Holy Temple

(the third)

and to the Holy of Holies,

'with our young and our old etc., with our sons and our daughters'.

4 and 6

End of the talk - 5751