English translation — משיחות יום ה׳ פ׳ קרח, בדר״וז תמוז• וש״פ קרח, ג׳ תמוז ה׳תנש״א

The 3rd of Tammuz is the day when the Rebbe, the father-in-law,

(in the year 5687 - 1927)

was freed from imprisonment in the house of detention

("Spalernaya" in Leningrad)

,

on condition that he immediately go into exile,

to the city of refuge, Kostroma, for three years.

At the time, it was not yet known whether this was a good thing¹ and how it would turn out

(because although a city of refuge is a 'lesser' imprisonment than a house of detention,

it is still an exile with all its restrictions⁴,

and there remained the danger that they might regret it, etc.)

⁵; but afterwards,

in

the matter of the 12th of Tammuz⁴,

he

(in Kostroma)

received the notification that they would free him,

and the certificate of freedom would be given to him the next day,

the 13th of Tammuz,

and then—when he was completely freed—it was revealed,

that the 3rd of Tammuz was the 'beginning of the redemption': in addition to the fact that he then came out of the house of detention and was exiled to a city of refuge

(a lighter punishment)

- it later became known that his exile to Kostroma came instead of the punishment he had been sentenced to earlier, of death, G-d forbid,

which would have endangered and affected—G-d forbid—the entire continuation of the matter of spreading Torah and strengthening Judaism in general, and disseminating the wellsprings outward in particular,

and in exchange, they lightened the punishment and exiled him to exile,

until that led to his complete freedom on the 12th-13th of Tammuz.

And because of this, the day was established as the 'Festival of Redemption' each and every year.

The above question arises: Since the redemption was a miracle from the Almighty

(and therefore there must be 'Let them give thanks to the L-rd for His kindness and His wonders to the children

Sefer HaSichos - 5751

of men'⁵)

- why was it not from the outset a miracle in perfect completeness,

that the complete redemption should come in perfection at once,

and not as it actually was,

that it progressed in stages: first the beginning of the redemption—the exit from the house of detention—on the 3rd of Tammuz

(but they exiled him, and only a few days later,

the completion of the redemption on the 12th-13th¹ of Tammuz?)

Furthermore: even after the 12th-13th of Tammuz, there was not the complete victory over the opposing side

(in that country, as we see in practice that various decrees against the Jews in that country remained afterwards until the master of the redemption had to

(as it were)

leave from there,

and obstacles and delays remained there for many years after that; and only now,

in the very last years—over sixty years after the redemption

(in the year 5687)

- we see the outcome of the redemption—the redemption of all the Jews from that country

(as will be explained)

.

What is certainly the order here—that the redemption came in stages—is with Divine providence,

with a reason in the matter,

and especially since it is connected with the imprisonment and redemption of a Nasi in Israel,

and a

general redemption for all Jews

(as the master of the redemption writes: 'The Holy One, blessed be He, redeemed not only me on the 12th of Tammuz,

but also all who love our holy Torah,

observers of mitzvot,

and also those who are called by the name Israel')

.

On this day of the 3rd of Tammuz—many years, many generations earlier—there was a miracle: 'On that day,' Joshua said, 'Sun, stand still at Gibeon,'

and 'the sun stood still until the nation took vengeance on its enemies.'

Since everything is with Divine providence,⁵

and each year the events recur as they were the first time,

one must say that there is certainly a connection between the two miracles that happened on the 3rd of Tammuz: 'Sun, stand still at Gibeon,'

and the beginning of the redemption of the Rebbe, my father-in-law

(as will be explained in section 7)

⁷.

Regarding the aforementioned question concerning the 3rd of Tammuz

(why it was not from the outset a miracle in the manner of a complete redemption)

,

an explanation is also required regarding the miracle of 'Sun, stand still at Gibeon':

Since a miracle occurs,

and such a great miracle as stopping the sun

(which is among the greatest miracles that ever happened,

until the

Thursday of Parshat Korach,

(on the 3rd of Tammuz and Shabbat Parshat Korach),

the 3rd of Tammuz

and 65

the verse says, 'And there was no day like that before it or after it.')

in order that Joshua and the Jews could continue the war by seeing the enemies and pursuing them.

("For at that time the sun stood still opposite Gibeon, and he was concerned lest it set at its proper time and they would not be able to pursue the enemy in the darkness of night,

Therefore he said to the sun that it should not continue its course and should wait further opposite Gibeon,

in the place where it stands"²)

- Yet the miracle could have been a complete miracle,

that instead of stopping the sun so that they could wage war

(in a natural way)

by daylight,

the miracle should have been

(namely,

that Joshua could and should have asked the Almighty)

that they should initially be victorious in the war

(and not need to come to stopping the sun at all,

or in a manner that even at night they could wage war,

like "and for all the Children of Israel there was light in their dwellings"²¹ when there was darkness for the Egyptians,

and so forth)

,

and as it says in the verse before this²²,

that "and Hashem threw upon them great stones from heaven, etc."?

Also regarding the miracle itself that "the sun stood still" - we must investigate in what manner the miracle occurred: whether it was only with regard to the detail that pertains to fulfilling the purpose of the miracle - that the sun's light should continue to shine

(daylight / which requires that only

(the sphere)

the sun itself should stop and continue to shine upon the earth

(and similarly "and the moon in the valley of Ayalon")

; or the miracle was

in its entire order

(connected with the sun's course / namely,

that the miracle also stopped all those matters that are connected with the sun's course - the causes for this

(the motion of the daily sphere,

and consequently - the motion of all spheres¹·²,

which comes about through the rotation of the daily sphere,

"that encompasses and rotates everything"²⁴ / and also the results thereof,

and the rotation of the small spheres within the sun's sphere itself²⁵,

and so forth"².

The difference between these two manners is: whether it is a miracle that disrupts - breaks - nature,

by stopping only the sun

(and moon)

alone; or a miracle that operates within the nature of the sun,

and consequently also in the entire order of the natural course of the sun

(connected with the motion of all spheres)

.

And it can be said that this is like the two²

Sefer HaSichos - 5751

types of miracles"²:

(a)

The miracle does not change the nature of the thing.

Like the miracle of the plague of blood,

that when the water was transformed into blood, they remained in the essence of water,

and when the miracle ceased,

the change of water to blood was automatically nullified.

And in our case - that "the sun stood still" was only a miracle relative to the sun itself,

and afterward the fixed order of the sun's course within the motion of the other spheres returned.

(b)

A miracle that changes the nature and existence of the thing

(like the miracle of "his hand was leprous like snow"²,

where after the miracle the leprosy on the hand was in a natural manner)

,

and in order to return to its previous nature, another miracle is needed.

And it can be said that similarly, this is an explanation for a similar question in our parsha - regarding the miracle of "the staff of Aaron blossomed"³:

Following the challenge to the priesthood by Korach and his assembly, the Almighty commanded Moses to take a staff from each tribe,

"twelve staffs; each man's name you shall write on his staff,

and Aaron's name you shall write on the staff of Levi,"

"and it shall be that the man whom I choose, his staff will blossom"⁴.

And so it was - Moses placed all those staffs "before Hashem in the Tent of Testimony"⁵,

and in the morning - "Moses came into the Tent of Testimony, and behold, the staff of Aaron had blossomed

(in one of the manners, see below).

And according to what is explained below, we turn

(if this miracle effected a change in the nature of the sun's course)

,

one could say that this was like manner (b) or manner (c) above.

for the house of Levi,

and brought forth buds, and produced blossoms, and yielded ripe almonds"⁶ -,

and Moses brought out all the staffs so that all Jews could see them,

and the Almighty said: "Return the staff of Aaron before the Testimony as a keepsake and a sign,

"as a remembrance that I chose Aaron the priest, etc."⁵.

We must understand: Since "the staff of Aaron blossomed" was a miracle to demonstrate the Almighty's choice of Aaron's priesthood - it would have sufficed if there were fully formed almonds on the staff,

which would have been a sign for the Jews.

Since it seems sufficient that the miracle is only in the detail that pertains to the purpose of the miracle

("that I chose Aaron the priest")

- why did the miracle of almonds need to be a growth and development in a natural order - "and brought forth buds, and produced blossoms, and yielded ripe almonds"

(and all this Moses showed to the Jews²²?)

,

and furthermore - "as a keepsake" there remained not only the staff of Aaron and the almonds,

but also the blossoms,

as the Gemara says: "When the ark was hidden, there was hidden with it, etc., the staff of Aaron with its almonds and blossoms"²³?!

So the point of the matter is: The purpose and innovation of this miracle is

that even though a staff, by its nature, is not capable of blossoming and producing fruit,

this can only happen through the power of the Almighty

(a miracle)

,

nevertheless,

the miracle brought about

Thursday, Parshat Korach,

in the Diaspora, and Shabbat Parshat Korach,

3 Tammuz

in the staff of Aaron,

that it was and remained not merely a miraculous matter completely above nature,

but rather it became connected with the nature of the staff.

Therefore, the manner of the blossoming was in a natural order

(but not within the time constraint)

of fruit growth⁴: "and brought forth buds

(literally⁴¹)

and produced blossoms

(the setting of the fruit when the flower falls⁴)

and yielded ripe almonds

(when the fruit was recognizable as almonds⁴¹)

".

[And this showed the Jews

that the Almighty's choice of Aaron the priest is in a manner that the priesthood becomes for him a natural quality

(which remains forever with Aaron and his sons)

]

•

And similarly, this is the explanation of the miracle of "sun in Gibeon be still,"

and the miracle of the redemption of 3 Tammuz,

as will follow.

And it can be said that the explanation in this is:

Our Sages said⁴ that "Everything that the Holy One, blessed be He, created in His world, He created only for His glory."

That each thing in the world - even though the world is from the word concealment and hiding - was created in order to reveal the glory of the Holy One, blessed be He,

and this is accomplished through the service of a Jew who utilizes the matters of the world for the glory of the Holy One, blessed be He.

And the reason and necessity for this is also hinted in the language of the Mishnah "

("Everything")

that the Holy One, blessed be He, created": Because the Almighty

has declared in His Torah that "the Holy One, blessed be He, created" - that He created the thing and declared how He created it,

that He created it in a manner that He, so to speak, takes His attributes and time

(the six days of creation)

to create each creature with a unique power - the power of existence from nothing, which is specifically in the aspect of the Essence⁴⁴,

and especially according to the teachings of the Baal Shem Tov⁴⁵ that the coming into being of creation is renewed every moment from absolute nothingness - this is proof that the Almighty desires that the creatures should have a connection with their

(the power of)

Creator

(The Almighty / so that they should

(can)

add, as it were, to the honor of the Holy One, blessed be He,

Because if not, the question arises: Why did the Almighty create the world

(not in a "passive" manner,

so that the creation,

for example,

does not know that "the Holy One, blessed be He, created,"

and does not know the manner in which He created,

with ten utterances⁴⁴ and the like,

but)

in a manner that He "invested" His power

(His Essence)

and His ten utterances in the creation,

and moreover: why did He create the world in such a way that He brings it into existence anew every moment - He could have created it with such a strong power,

so that through its initial coming into being, the world would have the power to endure for six thousand years,⁴⁷

and not need to come at every moment to a new creation from the word of G-d*⁴?

Sefer HaSichos - 5751

And it can be said that the reason for this is,

because it arose in His will, blessed be He, that every created being should feel that it contributes

(or through it there is contributed)

an addition and innovation

[which then gives the created being a true and complete pleasure,

as is the nature of creation that "a person⁴ prefers one measure of his own to nine measures of another""⁵]

.

So in addition to fulfilling what the Almighty commands him,

he contributes, as it were, on his own an addition; which is a true contribution - while he is connected with the Almighty,

he reveals the honor of the Holy One, blessed be He.

And therefore the Almighty invested His creative power in the world,

and in such a way that He creates it constantly, anew every moment - because this connects every created being every moment with the Almighty,

so that in every single detail and every single moment, the created being has the power to reveal the honor of the Holy One, blessed be He, anew

(the word of G-d that enlivened it anew this very moment)

⁵¹.

If the creation had been created in a manner that He [imparted] His power of

principles of intellect that were created by the Holy One, blessed be He,

and since He, blessed be He, is not defined by these reasons,

He could have created the world in a completely different way.

And these reasons apply only after we know that it arose in His will, blessed be He, that the creation and conduct of the world should be according to the principles of intellect

(see Sefer HaSichos 5748, vol. 1, p. 134ff.

Likutei Sichos vol. 27, p. 253)

.

the Holy One, blessed be He,

and this is a strong power that stands forever or for a duration of time

(and is not renewed every moment)

-then the revelation of the honor of the Holy One, blessed be He, would be in a general and one-time matter.

Through the fact that every moment every created being is created anew by the word of G-d,

one reveals anew every moment the honor of the Holy One, blessed be He.

For example: by drinking water, a Jew makes the blessing "shehakol nihyeh bidvaro"⁵¹,

and through this he reveals the addition and innovation that the water contributes

[because without the water he would not say this blessing]

in revealing the honor of the Holy One, blessed be He,

"shehakol nihyeh bidvaro"

(the word of G-d that enlivened the water anew,

and - "shehakol nihyeh bidvaro",

this reveals the word of G-d in all created beings)

,

and when he drinks water and says another blessing a while later,

this reveals the word of G-d

("His word")

anew that comes then into him

(the one who blesses)

and into the whole world⁵⁵

[and similarly

Thursday, Parshat Korach,

Rosh Chodesh Tammuz and Shabbat Parshat Korach,

3 Tammuz

Through a specific blessing,

"borei pri hagafen"⁵⁴ and the like - the new word of G-d in all "pri hagafen" in the entire world! And.

ex.

".

Similarly, as with regard to the revelation of the honor of the Holy One, blessed be He, in the general creation

(nature! Likewise, this is also regarding the revelation of G-dliness through miracles: the ultimate intention in most miracles is,

that the miracle should not remain a thing entirely above nature,

but that the miracle should be connected with and permeate nature.

Similarly, regarding the miracle of "the staff of Aaron blossomed" - that the miracle

(which came to reveal "that I have chosen Aaron the Kohen")

took effect in Aaron's staff,

so that it became and remained connected with the nature of the staff,

so that the manner of blossoming was in a natural order of fruit growth,

with the entire order of progression involved,

"and it brought forth buds, bloomed blossoms, and ripened almonds."

And one may say - in the language of Chassidus - the connection specifically with the priesthood:⁴⁰ the function of the priesthood

(the Priestly Blessing)

is,

that it draws down from above the order of progression.⁵⁷

And therefore it is associated with alacrity

("His word runs swiftly""⁵)

,

and for this reason the sign of G-d's choice in Aaron's priesthood was specifically almonds,

because they "ripen more quickly than all fruits"⁵

(in 21 days"⁶,

faster than other fruits)

,

and in our case the speed was

(not in 21 days,

but)

overnight"⁴⁵ - because alacrity and speed indicate a drawing down that is above the order of progression: a drawing down within the order of progression "is delayed and lingers until it is drawn and comes down, for in every progression from chamber to chamber it is according to judgment whether it is fitting, etc.,"

but in the Priestly Blessing, the flow is drawn down "swiftly through all worlds, without hindrance or delay, etc."⁴⁶

On the other hand - the drawing down

(swiftly)

that is above the order of progression is drawn down "through all worlds,"

as is emphasized in the miracle of "the staff of Aaron blossomed,"

that along with this being a miracle and coming swiftly,

it is connected with and goes through the natural way of fruit growth.

And perhaps one can say and add,

the connection with

(Parshat)

Korach specifically.

And with an introduction,

that "Korach" and "Chukat"

Sefer HaSichos - 5751

both consist of the letters "chet" and "kuf"; only in "Korach" a "reish" is added,

and in "Chukat" - a "tav": in Korach

(from the tribe of Levi)

there was the revelation of "chok,"

above reason and intellect and above measure and limit

(as explained in Chassidus⁶⁷ that Korach's claim came because of his superiority,

"he was clever""•/ and he saw the revelation that is above measure and limit as it will be in the future)

; his mistake

(in his challenge to Aaron's priesthood)

consisted in the matter of "reish,"

"rash"

(poverty⁶⁴)

,

which indicates that the drawing down

(from thought and speech)

does not come down into the order of progression

(Korach wanted to separate upper and lower⁵*/ as in the letter reish where the third leg is missing

(from the letter Hei)

Corresponding to⁶ deed⁷/

As above in "Chukat" - "This is the statute of the Torah" - is drawn from "chok"

(above measurement and limitation)

In the letter "Tav"/ end and conclusion of all the 22 letters of the Torah,

So it is drawn into and through the entire order of progression

(all letters from Aleph to Tav)

,

in all three lines

(in the letter Tav)

of thought, speech and deed,

and Torah, service and acts of kindness,

And on the contrary: in a manner that they all become connected - because at the conclusion and perfection of the service,

when one has the speed of holiness

(from the

drawing from above the order of progression into the order of progression/ becomes the connected union of all three lines,

so from the upper

(thought and speech)

one comes directly with speed into the lower

(deed)

,

without any interruption between them

(not like in the letter Hei"⁶)

.

And from this one comes to the point at the bottom of the

(left line of)

letter Tav - the point of nullification,

and a large point

(with length and width)

,

That the nullification goes together with the expansion in length and width; and this comes at the end of the letter - which indicates the perfection of the point of nullification at the conclusion of the service.

And through this the concept of "Chukat" is established - also from the term engraving/ which indicates an eternal drawing down

(without change)

,

connected with Tav,

as our Sages said⁷ "Tav - Techiyah" - that its perfection is eternal life.

According to the above, one can explain in the miracle of "Sun, stand still at Gibeon":

The intention in this miracle was - not to depart from the ways of nature entirely - but as in most matters,

that the miracle should assist in the victory of the war■⁷ which is connected

(at least partially)

also with

Thursday, Parshat Korach,

In the report of Tammuz and Shabbat Parshat Korach,

3rd of Tammuz

the natural way.

Even in the war - which is "God fights for Israel" - there had to be an enclothing also in the natural way.

Therefore there was not a miracle that completely negated the war in the natural way

(by Joshua/ rather a miracle that helped their war: the preparation and qualification for the victory was through the miracle of "Sun, stand still at Gibeon",

but that alone did not accomplish the victory.

After it had shone the light of the natural day

(from the light of the sun)

",

Joshua and the Jews had to pursue and wage war with the enemies in the natural way.

And accordingly, perhaps it is more likely to say,

that the miracle itself

(of "Sun, stand still at Gibeon")

was in a manner that is connected with the nature of the sun's course

(the second manner mentioned above on page 2)

- and this caused to stop not only the sun and moon,

but all stars and constellations,

and the course of the daily sphere in general,

and all spheres that are connected with the course of the sun.

[And it is sweetened according to the explanation in Chassidus" in Joshua's saying "Sun, stand still at Gibeon, and moon in the valley of Ayalon,"

that by stopping the course of the sun and moon

(their prostration

and nullification")

,

which is by effecting upon the sun "stand still from saying song" - Joshua wanted to nullify the influence to the nations of the world

(with whom the Jews were then at war)

who serve the sun and moon

(and stars and constellations); and through this - the victory of the war is also achieved.

Which according to this, it becomes more plausible to say that with "Sun, stand still at Gibeon" the course was stopped not only of the sun and moon but also of additional stars and constellations

(in the other spheres)

]

.

And similarly, perhaps one can also explain this in the miracle of the redemption of the 3rd of Tammuz

(in the year 5687 [1927])

:

Along with the fact that the miracle of the 3rd of Tammuz was a miracle above nature,

it had an effect on nature itself,

that it "consented" to the miracle

[And especially since this was from the outset a miracle enclothed in nature,

and especially in comparison to the miracle of "Aaron's staff blossomed" and "Sun, stand still at Gibeon"]

,

as is known that the same people who imprisoned the master of the imprisonment and redemption in prison,

they themselves

(remaining in their strength)

had to free him,

to the point that they had to assist in the release and redemption.

And therefore one can say,

the miracle did not come all at once

(in a complete redemption; rather it unfolded

Sefer HaSichos - 5751

in stages in the natural way - in accordance with the situation of the opposing side

(which was in its strength; that they, from their situation

("their nature")

should come to the recognition that one must free him,

beginning by nullifying the decree of opposite of life, G-d forbid, even sending him to his city of refuge in Kastrama,

until - that they completely freed him.

But even afterwards the country remained in its strength,

including - in relation to the opposition to the Jewish religion etc.,

and therefore the complete redemption of the Jews

(in that country)

took a period of time,

until they themselves

(over the years)

would finally come to the recognition and from there begin to let Jews conduct themselves freely in all matters of Judaism,

and also let Jews out of that country

(and even assist them in this/

Including also - in these very days - the discussion and the desire of many in that country to revert the name of the city "Leningrad"

(where there was the imprisonment and sitting in the prison)

- the name that they gave it

(after their leader)

back to the name "Petersburg"

(the name of the city at the time of the imprisonment and redemption of the Alter Rebbe"•)

- the name that the Tsar

at the time of the building of the city had called it

(which represents the very opposite of the Communists)

.

And although also under the Tsar there were hindrances and delays to Judaism - it does not compare to what was done by those who arrested and imprisoned the master of the imprisonment and redemption; and one can say,

That in this discussion and desire to revert the name of the city from "Leningrad" to "Petersburg" - one sees even more openly the ongoing effect of the redemption of 12-13 Tammuz,

the general redemption of all Jews over their opponents in general,

and especially in that country.

And perhaps one can also connect this with the month of the redemption

(the month of Tammuz)

- the fourth month,

which comes after - and with the power of - the third month

(the third month⁵⁵,

For example, to letters Gimel and Dalet, acronym for 'Gemol Dalim' (reward the poor),

the influence

(reward)

of the month of HaG/ the month of the Giving of the Torah,

in this month of HaD/

The dissemination of the wellsprings of Chassidus began ■in this St. Petersburg

(so is the language in Sefer HaSichos Toras Shalom p. 112)

.

Thursday, Parshat Korach,

on Rosh Chodesh Tamuz and Shabbat Parshat Korach,

3 Tamuz

the month of the continuation and conclusion of the imprisonment

(regarding the concept of 'poor'/ in a way that this

(the aspect of poor)

becomes transformed into the month of redemption⁵.

And one can say that this concept is hinted at in the shape

(letter)

Even though the letter Dalet and the letter Resh are similar in that both also indicate the concept of poverty: Dalet from the word 'dalut' (poverty) and acronym for 'Dalim' (poor),

and Resh from the word 'rash' (poor)

("and for the poor there is nothing"⁷*/ and both consist of two lines,

one above horizontally and one vertically

(from above to below)

- there is an essential difference between them: the letter Dalet has a point

(Yud)

behind it

(which connects the two lines)

,

unlike the letter Resh.

One of the meanings in this: the point indicates the concept of nullification (bittul),

and this is also the point of Judaism (Yiddishkeit) that exists in completeness in every Jew,

even when he is in a state of 'Achorayim' (back, i.e., spiritual descent)

(not in the face of holiness / as our Sages said: 'Even though he sinned, he is still a Jew',

because the point of Judaism is above all concealments and coverings,

and above all levels in the chain of descent - the point of Yechidah that connects a Jew with the Singular Above.

And this point

(nullification)

behind the Dalet shows that the poverty and lowliness of the Dalet is the nullification of holiness - which con-

nects him with the highest levels,

Dalet also from the word 'Dilitani' (You raised me)

(elevation)

,

and similarly the virtue of 'prayer of the poor' which achieves that 'before G-d he pours out his speech',

unlike the letter Dalet that does not have a point of nullification - is the poverty of one that has no connection to holiness.

Accordingly, one can also explain the difference between the two lines of the Resh and of the Dalet: the two lines - width and length - include all levels of the chain of descent,

which in general divide into higher and lower,

width and length: the line above

(in width)

is a completeness in breadth,

but in the highest level itself

(in terms of quality)

,

and the line in length indicates the extension from above to below

(to lower levels)

.

The perfection of service consists in having both virtues together: the point of nullification and how it is drawn and passes through the entire chain of descent

(the two lines)

: When one has both aspects of higher and lower,

but lacks the point of nullification

(of the essence)

- then ultimately there is a lack in the connection between the two lines

(to the point that there is also a lack in the perfection of the two lines themselves)

,

to the point that the separation between them can lead to a state of 'Rash' (poor),

poverty opposite holiness

(as was with Korach,

the letters 'Cheit Kuf Reish' (Korach's name) - 'Chok Reish' (the statute of the poor man),

as above p. 65)

.

When, however, there is the nullification of the point of Judaism

(the point behind the Dalet)

- which is outside and above

Sefer HaSichos - 5751

of the two lines

[more than the virtue of a corner]

,

and together with that both lines

(as in the letter Dalet)

- then one has the perfection of service of both lines,

and also the perfection of the connection between them.

And this is the content of the month of HaD,

the month of redemption - the redemption of 3 Tamuz and 12-13 Tamuz - that the miracle above nature

(like the point)

should be drawn and override the nature of the world

(the two lines of length and width)

.

Until it reaches also in a state of 'Rash' (poor),

poverty of the side of impurity

(the concept of the imprisonment by those who oppose holiness)

,

and overcomes that as well.

And moreover: specifically through the descent downward into a state of distress - it is revealed that 'I am with him in distress',

which refers to His very Essence,

which is above all limitations of the chain of descent of higher and lower,

and therefore - even though the Supreme One is the highest of which there is no higher,

and distress is in the lowest world of which there is no lower - yet 'I am with him in distress'

(contrary to the chain of descent,

of higher and lower / and also in this state - the aspect of 'Achorayim' - the Yud is revealed

(the point of Judaism)

,

until it is drawn and connects also the higher and lower of the chain of descent.

From the above there are several lessons,

both in the general service of man,

both in regard to himself and in regard to his service in the world,

both in matters of Torah and Mitzvot and in matters of permissible things

(in the manner of a person's livelihood / and also especially - in connection with the redemption

of 3 Tamuz - regarding the service of disseminating Torah and Judaism and the spreading of the wellsprings outward.

And in particular, since we have the command that we must set aside Aaron's staff 'as a sign to preserve'

('for I have chosen Aaron the priest' / 'when the Ark was hidden, with it was hidden etc. Aaron's staff with its almonds and blossoms' - it is understood that from this there is an eternal lesson for generations; and since every Jew is a part of 'a kingdom of priests'*⁵⁸,

'great priests'⁵⁹

[and as per the ruling of the Rambam⁶¹,

that 'not only the tribe of Levi, but any man whose spirit inspires him etc., behold he is sanctified as the holy of holies']

- it is understood,

that in every Jew there must also be something similar to the concept of 'the blossoming staff of Aaron',

'and it brought forth a blossom, and flowered, and yielded almonds'.

The lesson from this in the general service of G-d:

Although the service of a Jew must be from acceptance of the yoke - above reason and intellect,

and in a manner of alacrity that is above measure and limitation,

'with all your might'⁶²,

and specifically that reaches into the 'might' above⁶³ - one might have thought that this constitutes the perfection of service,

and in the well-known phrase⁶⁴: if we had been commanded to chop wood -

we have the instruction from 'the blossoming staff of Aaron',

that after the foundation of acceptance of the yoke,

the point from above can and must

Thursday, Parshat Korach,

on Rosh Chodesh Tamuz and Shabbat Parshat Korach,

3 Tamuz

and 66

from measure and limitation then 'blossom' in all his inner powers,

Even in his entire existence and nature,

So that it should produce fruit - "And the bud came out and the flower bloomed and the almonds ripened",

And in such a manner - that his nature and very existence become in a manner of alacrity

("a quick nature")

And beyond measure and limitation,

That everything he does with his natural powers is with the greatest alacrity,

alacrity of holiness.

Similarly, there is also a lesson in the service regarding permissible matters of a Jew,

And especially regarding his material livelihood: first and foremost, one learns from "the blossom of Aaron's staff"

(which remained "as a sign")

- In the manner of the lesson of "the jar of manna" which also remained "as a sign for your generations" - that when the Jews argued to Jeremiah

(of whom he reminded them "Why are you not engaging in Torah?")

: "Let us abandon our work and engage in Torah, from where will we be sustained?",

Jeremiah took out the "jar of manna" and told them: "See that your ancestors were sustained by this,

The Place has many agents to prepare food for those who fear Him."

Similarly, one has the lesson from "the blossom of Aaron's staff",

that almonds

(a physical food)

grow in a miraculous manner,

and with alacrity,

And similarly - it is regarding the sustenance of Jews.

On the other hand, it says "And the L-rd your G-d will bless you in all that you do"²,

That the flow of material sustenance is accomplished through a natural order of almond growth

("And the bud came out and the flower bloomed and the almonds ripened")

,

Which comes

Through business dealings with faith in G-d

(plowing and planting / within the limitations of the nature of the world,

conducted with faith in G-d - "one who believes in the Eternal Life and plants"²; and this becomes the vessel to receive the blessings of the Holy One, blessed be He, for sustenance in a miraculous manner,

But such a miracle that takes place within the nature of the world,

So that one sees how the nature of the world and the nations of the world themselves assist in the flow of sustenance to a Jew.

As we see especially in recent generations,

That the Almighty has blessed Jews that they should receive their livelihood with less toil,

with peace of mind and physical rest

(more than it was in generations before this)

,

Through the fact that the world itself assists in this.

From this, one also has a special lesson in the service of spreading the wellsprings outward,

Which has expanded incomparably through and after the redemption of the 3rd of Tammuz and the 12th-13th of Tammuz:

One could say that the three matters of "let your wellsprings spread forth⁵ outward" are parallel to the three matters in the letter Dalet: Yafutzu - the point of self-nullification,

Your wellsprings - the line upward

(width/ And chutza - the line of length which signifies the influence from above downward.

First and foremost, a Jew must stand in a

Sefer HaSichot - 5751

State of "Yafutzu" - his existence must consist of "Yafutzu",

An existence that spreads G-dliness,

And in a manner beyond measure and limitation

("Yafutzu" without limitations)

.

Before one tells him what

(in detail)

He needs to spread

[your wellsprings]

,

And where he needs to spread

[outward]

- he must know,

That just as when he gets up in the morning

(before he does his service in detail)

He is an existence of "Yafutzu" - "I offer thanks before You, etc., abundant in You."

"I was created to serve my Master."

The interpretation is not that he is an existence unto himself,

And that existence is occupied with "Yafutzu"

(to serve my Master)

,

Rather, his entire existence is "Yafutzu".

And in the well-known expression⁶⁷: "From the outset, over,"

Immediately from the beginning, he stands beyond.

Afterwards, he must continue this in details: "Your wellsprings" - he must specifically spread the wellsprings of Torah,

that purify in any amount"

[above the levels of water that are below this,

Mikvah water and the like"]

,

And he must spread them "outward",

Starting from the outward within himself

(From his point of faith and acceptance of the yoke in his intellect, emotions, and inner powers / until the literal outward - outside the four cubits of holiness,

from the yeshivah,

the synagogue and study hall,

until the "outside"

(with a hei that encompasses chutza²)

that there is no outside lower than it.

And in the manner of the well-known story of a Chassid who was walking in the street in that country - not reckoning with measurements and limitations,

As is the way of a true Chassid - at a time when it was connected with danger.

And a policeman stopped him and asked: "Who goes?"

(Who goes)

? He answered: "Self-nullification goes"

(Self-nullification goes)

! He answered what was truly ingrained in him - that his entire existence is "self-nullification",

And the existence of "self-nullification" goes!

Along with this, he answered him specifically in Russian - because his self-nullification was also drawn into the situation and language of the place - into the nature and reality of Russia - in the manner of "when I went to the city, I followed its customs",

So that the nature and language of the place itself says and hears that "self-nullification goes".

Furthermore, there can still be the question - as others ask: Even when I myself perform my service perfectly,

Until I reach a level where my existence is "Yafutzu"

(the ultimate self-nullification)

- what

Thursday, Parshat Korach,

In the Rosh Chodesh of Tammuz and Shabbat Parshat Korach,

3rd of Tammuz

It helps,

When "you are the smallest of all the nations"⁵,

And in the world of Edom there are seventy nations which are a huge multitude in quantity relative to the single sheep (Israel).

In another style: What will the world say and what will the nations say about the fact that a Jew does his service of "let your wellsprings spread outward",

And especially - in hastening the true and complete redemption,

They don't understand what this means?! It is indeed a very great and lofty service - but ostensibly one must reckon - he argues - with the world!

The answer to this is: The world is already prepared,

Ready! When a Jew will do his service properly - in a manner beyond measure and limitation,

And together with this as it is clothed in the vessels of garments of nature - he will see how the world,

the nature of the world and the nations of the world assist him in his service.

Even sometimes

(when there were obstacles and delays)

was the practice of this Chassid,

that his state was,

and accordingly he said,

"Self-nullification goes": all the more so now,

when we do not have so many of all these obstacles and delays

[and as mentioned above,

that even in that country great changes for the good occurred]

,

And on the contrary - in the world itself we see the miracles and wonders that occur, especially in the recent years

[a year of miracles,

and a year of showing wonders]

- it is already time,

that even though it must be a matter beyond

measure and limitation - miracles and wonders,

Until the miracles and wonders of the true and complete redemption - they also come through the nature of the world,

so that the world itself assists in the sprouting of the redemption

[just as "the blossom of Aaron's staff" effected within the nature of the staff,

that there should be growth of fruit in a natural way]

.

And in the manner that it was at the Exodus from Egypt - 'As in the days of your exodus from the land of Egypt I will show wonders' - so in addition to the miracles that were then,

was 'they despoiled Egypt,'

in such a way that although it began in a miraculous manner,

it led to the point that the Egyptians themselves assisted the Jews in this,

and gave more than they were asked⁷⁰.

All the more so in the true and complete redemption - when there will be wonders even in comparison to the wonders at the Exodus,

it will also be in such a manner that the world and nature itself will assist in this.

And in practical terms:

Proceeding from the 3rd of Tammuz to and into the days of redemption of the 12th-13th of Tammuz - which in each and every year

(year - which includes all changes of time)

comes an elevation - everyone must add with greater strength and vigor in all activities of spreading Torah and Judaism and spreading the wellsprings outward,

and in a manner of alacrity,

and out of the recognition - that the

Sefer HaSichos - 5751

world itself will assist a Jew in his service.

And especially - being in the summer time - when children go to summer camps,

one must endeavor that Jewish children go to summer camps that are founded on proper education and on holiness; and those who are involved in educating the children - must see to utilize the summer time to the fullest perfection,

and with utmost alacrity,

to utilize every free moment to add in oneself and to add to the children in all matters of Judaism,

with vitality and joyfulness.

And from one matter to another: According to the custom to say Pirkei Avos on all summer Shabbosim

(after Minchah prayer)

- here is the place to once again arouse regarding this

[and especially since this Shabbos is the tenth time of

saying Pirkei Avos in this year

(the six weeks between Pesach and Shavuos,

and four weeks after Shavuos until this Shabbos)

]

,

and how good - being Oral Torah - that one should learn one Mishnah

(at least)

for study.

And similarly, one should arouse regarding the good custom in many places to repeat a Chassidic discourse after Minchah on Shabbos.

- and may it be His will that it should be in a manner of 'Chukas'

(as we are about to read now in the Minchah prayer)

,

that this should affect the listeners and make in them a change to the extent of engraving,

that it becomes engraved in them.

And immediately and actually, this should already bring the true and complete redemption,

and the offering of the tenth red heifer,

which the King Moshiach will do, may he be revealed speedily,

Amen, may it be His will²⁵,

'With our young and our old, with our sons and our daughters'² all Jews go to the Holy Land,

to Jerusalem, the holy city,

to the Third Beis Hamikdash,

and as mentioned - immediately and actually.

Hints of the tenth, for these matters

(the wise,

the mighty,

the rich and the honored)

correspond to the four letters of the Name Havayah

(as per the teaching of our Sages and the Likkutei HaShas on Avos here)

,

that the Name Havayah in its filling has ten letters.

Parshas Korach,

3rd of Tammuz