English translation — משיחות ש״פ פינחס, מבה״ח מנחם־אב, כ״ד תמוז ה׳תנש״א

One of the innovations in our parshah is - the matter of the inheritance and division of the Land of Israel to each tribe and to each Jew.

Standing on the threshold of the true and complete redemption,

as understood from all the signs of the redemption

(As discussed recently multiple times)

- It is understood that first and foremost, one learns from this regarding the inheritance and division of the Land of Israel in the simple sense in the Redemption.

But since we are still a moment before the Redemption,

it is understood that we must derive a lesson from this also now - because the Torah is eternal²,

an eternal instruction for all times and all places.

And it can be said, according to the instruction of the Tzemach Tzedek to a Jew who wanted to ascend to the Land of Israel to be diligent there in Torah and work - 'Make here a Land of Israel.'

Since this was told and publicized

(through my revered father-in-law, the Rebbe)

to every Jew,

it is understood that from this comes a lesson for everyone - that even when one is 'here',

in the Diaspora,

and in the time of exile

(even the last moment of it)

- one must make 'here' - in that place and time - into 'the Land of Israel'.

One needs an explanation of what

constitutes the service of 'Make here a Land of Israel' - seemingly: according to law, 'here'

(the Diaspora)

is not 'the Land of Israel'! The completeness of service of the commandments for a Jew is specifically in the Land of Israel

(as explained in several words of our Sages of blessed memory)

.

And even when being 'here',

in the place and time of exile,

a Jew prays

(and his face toward the Land of Israel)

three times every day

(weekday)

'And gather us together from the four corners of the earth to our land',

and the like,

And especially in recent generations and recent times,

and in the most recent time - which according to all the signs of the Redemption is 'Behold, this

(Moshiach)

comes'⁷

(as below section 11/

What does the instruction 'Make here a Land of Israel' consist of?!

And especially since in the moment after this, one already leaves exile and goes into the Land of Israel in its simple sense.

We will understand it by prefacing a matter from our Torah portion:

Regarding the division of the Land of Israel which was 'by lot' - as stated in our portion - Rashi brings

(from the Midrashim of our Sages)

that 'the lot spoke',

'the lot

Sefer HaSichos - 5751

itself cried out saying: 'I, the lot, have come up to such-and-such a border for such-and-such a tribe.'

One must understand the reason and the benefit of this miracle: The Almighty does not perform a miracle 'for no purpose'³.

So why did He perform the miracle that 'the lot spoke'?

Couldn't the clarification regarding the division of the land

(such-and-such border for such-and-such tribe)

by lot

(as is the case with any lot without a miracle that the lot speaks)

?!

And although the Almighty wanted to show the Jews that the lot is a true matter according to G-d

(and not by chance)

- for that there was already a prior miracle that showed that 'the lot was by the Holy Spirit': 'Elazar the Kohen was clothed in the Urim and Tumim and said with the Holy Spirit: If such-and-such tribe ascends, such-and-such territory ascends with it'⁴,

which showed the Jews that the lot is true and straight⁵.

So why

was it necessary to come to a miracle⁶ that 'the lot spoke'?

And we can say the explanation of this:

Since the Almighty commanded that 'but by lot shall the land be divided'⁷

('By the lot shall his inheritance be divided',

'And you shall inherit the land by lot'⁸)

,

and specifically by the lot

('but by lot')

and not in another way - therefore the division and the clarification of each portion in the land had to be through the lot itself

(and not through another thing)

".

And it can be said that therefore, the clarification of the true nature of the lot was also through the lot itself

('the lot itself cried out, etc.') because if there is a possibility of doubt whether the lot is by chance,

and one needs to come to another thing

(the Holy Spirit and the like)

to show that it is true and intentional - this shows that the lot itself does not accomplish the division of the land in completeness,

and therefore 'the lot itself cried out, etc.',

through this, the lot itself accomplished the division in completeness,

itself 'said' in a clear and revealed manner that 'such-and-such border for such-and-such tribe'⁹.

Shabbos Parshas Pinchas,

Mevorchim HaChodesh Menachem-Av,

24 Tamuz

This still requires explanation:

The concept of the lot is not a matter in itself,

but a means - an intermediary - for the division of the land and the settlement of the land.

And similarly, the 'speech' of the lot is not relevant to the actual division of the land by lot,

but it is apparently a side matter - a proof of the truth of the lot,

or to publicize the matter.

So what difference does it make in the division of the land if the clarification of the true nature of the lot

(and the publicity of the matter)

comes through the lot itself or in another way

(through the Holy Spirit of the Urim and Tumim,

or by the word of G-d and the like)

.

Even if this does not come through the lot itself - one still fulfills the command 'by lot shall the land be divided' in completeness.

In other words: if the lot were a commandment and a purpose in itself

(and not for another thing - the division of the land)

,

and 'the lot spoke' would be part of the essential concept of the lot and the division of the land through it,

one could understand why all the details of the division - including the clarification that the lot is a true matter - must be accomplished specifically through the lot itself; but since the lot is only the way that the Almighty wanted that the Land of Israel should be apportioned,

since in this the result of the lot is relevant

(and not the lot itself)

- to fulfill the command 'but by lot shall the land be divided', it is seemingly sufficient that one divide the land by lot,

and the clarification of the truth of the matter - which is a side detail

also for the Holy Spirit

(and Urim and Tumim)

- see the discourse 'Ach B'Goral' 5735, section 9

(Sefer HaMaamarim Melukat vol. 1 p. 146)

.

- can be in another way: Why must the truth of this be clarified specifically through the lot itself,

and one must make a special miracle for this,

and is it not enough that one knows this through the miracle that 'the lot was by the Holy Spirit' of the Urim and Tumim through Elazar the Kohen?

And we can say in this according to the explanation of the Rogatchover²,

that in Torah and holiness, 'everything, even if it seems necessary, is by intentional design and a commandment according to G-d.'

As this is regarding the journeys of the Jews in the desert,

that although it was a preparation and a means to arrive in the Land of Israel - 'the commandment was also the walking itself, and the places in the middle of the road were also a commandment'

(as it is written: 'And Moses wrote their goings out according to their journeys by the word of G-d'².

And similarly in several holy matters

(in the service of the Temple), if a thing is only a preparation and introduction

(necessary)

to another thing,

it also receives importance and the status of holiness².

As this is regarding the bringing of the blood to the altar,

that although the bringing is only because of the service of sprinkling the blood on the altar

(which by nature requires a bringing)

,

the ruling is²⁵ that the bringing itself has the importance and the status of service,

to the point that 'a [foreign] thought disqualifies' in it.

Sefer HaSichos - 5751

And it can be said that similarly - and even more so - is regarding the lot through which 'the land shall be divided': even though the lot is an introduction to the division of the land,

since however it is the way to divide the land,

and even more: the division of the land by lot is a commandment of G-d

(and several times)

- it receives

(The lot)

A significance and definition of its own

(In addition to the fact that this is a means for the division of the Land)

,

And also the secondary details in this - the clarification that the lot is according to G-d and the publication of the lot - being details of a holy matter,

They pertain to the essence of the matter;

And therefore it pertained to the perfection of the matter of the lot - in fulfillment of G-d's command that the division of the Land should be 'according to lot' - that 'the lot itself would cry out and say: I, the lot, have risen to such-and-such border for such-and-such tribe,'

Which proves that the lot itself

(which has a significance of its own)

has the power to effect the division of the Land

(without any doubt)

,

As above.

The explanation of this in the inner aspect of the matters:

Conquest,

the division and settlement of the Land signify the service of the Jewish people to conquer the 'land of Canaan,'

'the lands of the seven nations'²⁶,

and from this make a Land of Israel,

a holy land,

a Jewish and holy land,

a land in which its connection to Judaism is clearly recognizable,

G‑dliness and holiness,

through the fact that Jews utilize the land there

(and through it)

to fulfill the commandments dependent on the Land,

and there build the Holy Temple,

about which the Almighty says²⁷ 'Make for Me a sanctuary and I will dwell among them.'

And this is the purpose and goal of the entire creation - to conquer the physical world

(as it is written: 'Be fruitful and multiply, fill the earth and subdue it')

and make from it a dwelling for the Blessed One in the lower realms²⁸,

a place where the Almighty is found in revelation

(as it were, like a person in his own dwelling)

.

In order for the work of conquest to be complete, it must include all details - both of the conquered and of the conqueror:

(a)

Complete conquest of the land means when one conquers the entire land

(as was the case in the conquest of the Land of Israel)

.

If there remains a part of the land that was not conquered - then the entire conquest is not complete

(even from the parts of the land that were conquered)

.

Simply put,

because then there remains a danger from the people who are in that part of the land that was not conquered.

And similarly,

(b)

From the conqueror's perspective: When is the conquest complete - and in a manner that it is clearly recognizable in the conquered that it has been entirely taken over by the conqueror - when the conqueror invests himself in the act of conquest with all his powers,

in all details of his existence,

that the entirety of a person's activity

(the conqueror)

in the world is through his three garments - thought, speech and action.

If he conquers the land not with all

Torah portion Pinchas,

Chabad month of Menachem Av,

24 Tammuz

three garments

(only with action alone without a plan

(in thought)

,

and without instructions

(in speech)

to the army officers and to the conquered,

or only with thought and action,

and so on)

- lacking in the completeness of the conquest

(and consequently - also in the conquest of all details of the conquered's existence)

.

And so too regarding the conquest of the world through spiritual service to make a dwelling for the Blessed One in the lower realms - that the perfection of the dwelling is specifically at a time when

(a)

it includes all the details of the dwelling itself

(like the conquered: that in every detail of the dwelling it is recognizable that it belongs to the owner of the dwelling,

and

(b)

from the person who dwells in the dwelling,

that he stands entirely in revelation and expansion - in all details of his existence

(in thought, speech and action)

in his dwelling,

since that is his permanent place

(his dwelling)

.

And so it is also, as it were, regarding the dwelling for the Blessed One in the lower realms: the perfection of the dwelling consists in that all the details of the lower realms

(plural)

are a revealed dwelling for the Almighty,

and that His Essence and Being, may He be blessed, stands there in revelation,

together with all His 'powers' and 'garments,'

the revelations in the order of the chain of descent

(ten sefirot/which are generally expressed in thought, speech and action

(Creation, Formation, and Action)

³⁰.

And since the dwelling for the Blessed One in the lower realms is created through the service of a Jew,

it is understood that also in the Jew

(the conqueror of the land)

there must be the perfection of service in all his powers and garments,

in thought, speech and action: in addition to the fact that he makes

of himself a 'dwelling' for the Almighty,

through his serving G-d with his thought, speech and action - his service in the world must also be

(in fulfillment of the commandments and likewise in permissible matters for the sake of Heaven)

with his entire existence,

his thought, speech and action.

As is known, the perfection of fulfilling the commandments is through fulfilling them in thought, speech and action - both in the general categories of commandments which are divided into commandments dependent on thought,

dependent on speech, and dependent on action

[And in general: Torah which is primarily in speech,

service

(prayer)

which is primarily in the heart

(thought/ and acts of kindness

(commandments)

which is primarily in action¹ / and also each commandment itself a Jew must fulfill in thought, speech and action⁴: the intention of the commandment

(thought)

¹⁴-

the blessing of the commandment

(speech)

and the act of the commandment

(action).

Although legally there are

Sefer HaSichos - 5751

differences among commandments,

commandments primarily dependent on action,

or on speech or on thought

(or on two of them or on all three)

- however, the perfection of fulfilling the commandments,

and especially when it comes to fulfilling the mission of man below

(not just regarding reward and punishment and his service after the fact)

- is specifically when the person fulfills the commandment with ultimate perfection,

with all his being and existence,

as is the case regarding the commandment of loving G-d in the Shema - which is the entirety of service

(and includes all commandments)

- there is no service like the service of faith - that it must be 'with all your heart, with all your soul, and with all your might'⁴: and from this we learn and it is drawn regarding all matters of service

("service"/ that it must be perfect with all one's power - in thought, speech and action,

Even for a tzadik

(and a beinoni)

When one distinguishes between the mitzvot of thought, speech, and action,

And all the more so for simple people,

Who do not distinguish so much,

Consequently, they fulfill each mitzvah simply with their thought, speech, and action]

.

And through a Jew doing his service in completeness in all details,

Through his thought, speech, and action - he makes the entire world - which is also divided into three levels of thought, speech, and action - a dwelling place for Him, may He be blessed.

As this is also simple,

That in most matters, the effect of the thought, speech, and action of the

(power of the)

actor,

And consequently,

When the acting person

in the world does something with all his garments

(thought, speech, and action)

This is also evident in the completeness of the thing he does in the world.

Accordingly, one will understand that which 'the lot would speak':

Just as the actual service of conquering and settling the land must be with utmost completeness,

in thought, speech, and action,

So too regarding all the details in the service,

Even matters that are only a preparation and introduction to the service - although they are not a purpose in themselves,

or just a detail in the service,

they too must be done with utmost completeness,

in thought, speech, and action.

And as is known the saying of the Rebbe

(the Maharashab)

(his soul rests in Eden)

(transmitted by his only son, his successor,

the Rebbe, our master, father-in-law, leader of our generation)

- That a 'penimi',⁴

Everything he does,

he puts himself completely into it:

Once at a farbrengen, the Rebbe felt that the bochurim were singing a tune halfheartedly,

but as an introduction to what would come after the tune

(discourse of Chassidus, etc.)

.

He gave an entire talk about this,⁴²

the content of which is,

That in the service of a Jew, he must do every thing with completeness.

Even when it concerns a matter that is an introduction to only one thing - is

Parshat Pinchas,

Rosh Chodesh Menachem Av,

27 Tamuz

and 70

When one finds oneself only in that state,

one must be completely immersed in it.⁴

"In general, this is a great principle,

that wherever one is, one should be with truth,"

"Where one is, one must be there completely,

as long as I am doing this, you must be here,"

and afterward one will come to the second matter

(for which this is an introduction / and doing that thing with completeness.

- And one could say that the basis for this in the revealed part of Torah

(it is known that all matters in the inner dimension of Torah are reflected in the revealed)

is from the aforementioned explanation

(above, section 4)

of the Rogatchover regarding matters of holiness,

That even an introduction has importance in itself.

And accordingly, one could explain the reason for the miracle that 'the lot would speak':

Just as the actual service of conquering the land must be done with completeness,

in thought, speech, and action,

So too regarding the preparation and introduction to this through the division of the land by lot - that although the lot is an introduction and means to the division,

conquest and settlement of the land,

it nevertheless has importance in itself

(as above, section 2)

,

And therefore, the lot itself was also with utmost completeness,

The lot itself accomplished the entire division and also the clarification of the truth and publication of the matter

("the lot itself would call out"/

And the completeness is expressed in this,

that in the lot were all

three matters of thought, speech, and action: in addition to the act of casting the lot and taking the slips

(and before this - writing the twelve slips with names of tribes and writing the names of the borders of the land)

,

and the thought and intention that one must have for this

(in addition to that it was 'by divine inspiration',

the aspect of thought)

- was 'the lot would speak'.

The division of the land by lot - was accomplished in completeness by the lot itself

('by the lot',

without any other thing")

Because in addition to the actual lot

(its action and thought)

which indicated how the division should be,

"The lot itself would call out and say - in a clear and revealed manner

(so that no doubt remains in the matter)

- I, the lot, have come up for such-and-such boundary for such-and-such tribe".

And one could say the reason why the completeness expressed itself specifically in the miracle that 'the lot would speak'

('by the lot')

,

and not in thought and action - because for a lot to exist, it is necessary that there be action and thought

(the act of the lot according to the thought and intention in it)

.

The touchstone that this is done with completeness is the matter of speech,

which brings out the results of the lot with completeness of clarification and revelation,

and this proves that the lot itself is with utmost completeness

(in thought, speech, and action)

.

As this is in the service of man,

that speech is the primary touchstone of how the serving person takes it

(the conqueror / and also how he acts upon the other

(the conquered /

And in the reason of the matter

[Why a 'penimi'

Sicha of Shabbos Parshas Chukas-Balak 5751

is completely immersed in every service that he does,

even those that are an introduction to another thing]

The Rebbe explains

(in the aforementioned talk)

two reasons:

(a)

This indicates truth and inwardness - that wherever one is, one is with truth and inwardness.

(b)

Specifically by doing the introduction with completeness - will one then also grasp the essence with completeness.

Since this is a true introduction

(according to Torah)

,

Consequently, the more he immerses himself in the introduction

(and does not hurry)

,

the more he will then be able to further and deeply understand the essential matter.

And one may add,

That since the Almighty established the nature of things that before one comes to the essential matter, one first goes through a preparation and introduction

(or several preparations)

,

in order that man and the world become accustomed to it

In the language of Chassidus: becoming a vessel for the illuminating light.

Therefore, the preparation and introduction itself also pertains to absorbing the inner aspect of the essential matter.

And therefore it acquires importance in its own right.

A semblance of the importance of the essential matter itself.

(the intended purpose).

,

And one must do it with utmost perfection.

Before one arrives at the essential matter.

As this is regarding the general concept of education.

That since it is a necessary preparation for the fulfillment of the mitzvos.

Therefore it acquires importance and significance in its own right.

[And on the contrary: to a certain extent this is "higher" than the category of a mitzvah.

as was discussed once⁴⁵]

,

And one must occupy oneself with it entirely, with all effort and strength.

And more deeply: since the intent of a dwelling place in the lower realms is one intent of the One God.

[In addition to that, that every thing in the world is created by the power of the Essence.

That "He alone, with His power and ability, creates something from nothing, etc."

[And the fulfillment of this intent in its entirety is carried out through all the details of the lower realms — including also those matters that are merely a preparation and introduction to something else — is on account of the intent in His Essence, blessed be He.

There is in every thing in the world.

(even the secondary details.

and preparations, etc.)

The power of the Ein Sof.

The power of the Essence in the thing.

Which makes the thing itself a true entity.

With a purpose and intent.

And therefore the divine service must be in perfection.

In thought, speech, and action.

(And specifically through this, it achieves its purpose as a preparation that leads to the essential matter).

.

And more specifically, this is also true in thought, speech, and action themselves: thought and speech are a preparation and introduction to action — and action is the main thing⁷? But because they lead to action.

And the action is founded on the thought and speech — they too acquire importance in their own right.

In a similar manner as this is regarding the general order of the chain of descent.

That through the divine service of making a dwelling place in the lower realms.

(Similar to the relationship of action to thought and speech, which comes by virtue of and upon the foundation of the revelations in the upper worlds — an elevation and revelation of the power of the Ein Sof is also brought about in the upper worlds.

(Even though, in themselves, they are a "descent from the light of His countenance, blessed be He"*⁴).

.

45)

Sefer HaSichos 5748, vol. 2, p. 615.

Chodesh.

Shabbos Parshas Pinchas.

Mevarchim Chodesh Menachem Av.

24 Tammuz.

Accordingly, one will understand the lesson from this in the divine service of man in this place and time.

In accordance with the directive of the Tzemach Tzedek.

(as above, sec. 1.

To the Jew who wanted to ascend to Eretz Yisrael and there be diligent in Torah and divine service).

- "Make here Eretz Yisrael":

Even though "here"

(the Diaspora)

is not Eretz Yisrael.

And the divine service in the Diaspora and in the time of exile is a preparation for the perfection of divine service in the true and complete redemption in Eretz Yisrael.

(as Jews pray every day).

— However.

Since our being in exile in the Diaspora is certainly not by chance, heaven forbid.

But with Divine Providence.

And "I ask only according to their power" — there is a purpose and intent in this place and situation itself.

Which is connected with and similar to the general intent and concept.

(Eretz Yisrael).

To which the divine service in exile is a preparation.

And therefore a Jew must serve his service "here" — in this place and time — with utmost perfection.

(according to all the powers and possibilities in his situation and condition).

In thought, speech, and action.

Like an "internal" person who is completely immersed in the divine service with which he is currently occupied.

(and does not worry during the action about another service later).

;

And wherein consists the intent of his service "here" — to make a dwelling place for Him, blessed be He, in the lower realms.

And in the language of the Tzemach Tzedek: "Make here Eretz Yisrael."

To make the place.

(and time).

A land in which Judaism is openly evident.

(Yisrael).

.

Since a Jew.

Is "Yisrael" in every place that he is — he has the ability to make from the place where he is located.

(similar to).

"Eretz Yisrael"⁵¹.

And especially in the synagogues and study halls in the Diaspora.

(Bavel [Babylonia]).

Which are destined to be established in Eretz Yisrael⁵.

And furthermore: specifically by doing the service in perfection "here".

(in the place and time of exile).

,

One is immersed entirely in his service in thought, speech, and action — this itself refines the person and brings him to the purpose.

(for which he does the service "here").

— the service in Eretz Yisrael literally in the true and complete redemption.

Along the lines of the statement of our Sages, may their memory be blessed, that the mitzvos in this time are "signposts".

That "when you return, they will not be new to you."

And especially since it speaks of a preparation for the true and complete redemption.

Which its essence is as its name: truth and completeness in all matters.

In all details of the existence of man and the world.

From this it is understood.

That the perfection of the redemption.

(whose essence is the revelation of perfection in every detail.

Also in those matters that are only a preparation for something else).

Depends on the very fact that being "here", the divine service of man is in perfection of his thought, speech, and action.

"Make here Eretz Yisrael".

(And not in a manner that it appears as...

Acharay Yud-Ches,

Sefer HaSichos 5751.

He is preparing for something else).

; and specifically the service in perfection "here".

(as much as one can do the service in perfection there/refines the person.

(and brings him).

To the perfection of service in Eretz Yisrael in the true and complete redemption.

And accordingly, the directive "Make here Eretz Yisrael" is understood: although one is in exile and in a moment afterwards the redemption will come and one will go to Eretz Yisrael —

(a).

The service at this moment, in this place — "here" — must be in perfection according to the current situation and that place.

(b).

The service must consist of "Make here Eretz Yisrael".

To bring into this "here".

(this place and time).

"Eretz Yisrael".

The perfection of the state of redemption — like an "internal" person who brings perfection into every detail of his service.

(even in matters that are only a preparation for other things).

,

And.

(c).

This itself refines the Jews towards the redemption.

Until it brings the complete redemption when all Jews return to Eretz Yisrael literally.

And Eretz Yisrael is destined to spread to all lands.

(through the present service of "Make here Eretz Yisrael").

.

This matter is further emphasized in that this year the Shabbos of Parshas Pinchas.

(when we read about the inheritance and division of the land).

is also Shabbos Mevarchim Rosh Chodesh Menachem Av.

Which occurs this year on the sixth day of the week.

Even though in the Torah, "the...

The month called by the name "Av",

The custom of Israel is to call it "Menachem Av",

We add the word "Menachem",

And even more: we actually begin with "Menachem".

One can say one of the reasons for this - because "Menachem",

which means the consolation of the redemption - is the intent and purpose of

(the descent in the month)

Av.

And furthermore: "Menachem"

(redemption)

is the beginning that precedes all aspects of descent,

as our Sages said■

(on the verse⁵ "And the spirit of God hovered over the face of the waters")

That immediately at the beginning of creation there was "the spirit of Moshiach"⁵,

because redemption is the foundation and inner intent of all matters,

also from "Av" meaning root and source

(in the language of the Sages - "the father of all of them")

,

The source for all matters

(also holy matters)

.

And one could say,

that this then gives the power,

so that when there is a descent

(in externality and temporarily)

one should be able to reveal in it that its entire essence is

(not just an introduction to a second thing,

but the very thing itself is its essence)

- the ascent

("Menachem")

in this.

As is known, the concept of "geulah" (redemption) consists of "golah" (exile) with the addition of an aleph,

because through the revelation of the Master of the World within exile itself - that very thing becomes "redemption".

And standing on Shabbat Mevarchim Menachem Av - the Shabbat when we bless "Menachem Av" - the inner intent in the state of exile "here" is further revealed

Parshat Pinchas,

Shabbat Mevarchim Menachem Av,

24 Tammuz

[As is known⁶ that on Shabbat in general,

and especially on the Shabbatot of "the Three Weeks",

the ascent that exists in this time of year is openly revealed]

,

Which gives further strength to fulfill the "Make here Eretz Yisrael",

and bring the redemption into actuality in "exile".

In this, it comes further in our generation and in our time - and emphasized in the occurrence of Rosh Chodesh Menachem Av this year,

on the sixth day,

which then is "everything is ready for the feast"* for Adam the first": we are now in the sixth millennium

(which corresponds to the sixth day/ and that very time - "Friday after midday"⁶⁴,

and according to all the signs of the redemption, we are already literally at the redemption,

as the Rebbe, my father-in-law, the leader of our generation, announced,

detailed and proclaimed,

that everything has already been completed,

including also "polishing the buttons"⁶,

and also completed the "stand ready all of you"⁶⁶,

that is, it is already "everything is ready for the feast",

and we are already ready to go to the table,

and eat the feast of the Leviathan and the wild ox,

for "behold He

(Moshiach)

comes",

immediately and instantly!

Since the redemption has not yet come at this moment,

and by Divine providence one still finds oneself "here",

in this place and time - one must surely utilize it to fulfill the instruction "Make here Eretz Yisrael",

as above.

And in practical terms:

Since "Make here Eretz Yisrael" is an instruction that the Rebbe, my father-in-law, the leader of our generation, publicized

(and before this it was not revealed,

more than for select individuals)

- it is understood that this is an instruction to all people of the generation,

who are all connected with the leader of the generation

("the leader is everything"⁶⁷)

.

And especially when we are in the weeks when we read in the Torah about the inheritance and division of the land,

and at a time when it is already "everything is ready for the feast" and we stand on the threshold of the redemption and the division of the Land of Israel literally - everyone must further increase in their service of "Make here Eretz Yisrael",

every man and woman,

men, women, and children,

in his place and situation,

and do it with utmost perfection in his thought, speech, and action - and through this accustom oneself to the perfection of the state of redemption

(as above)

.

Every Jew has his portion and mission in the world that the Almighty gave him.

One is a businessman

(of "Zevulun")

,

Another's essence is Torah study

("Yissachar"/ and so forth,

and within each type itself - each one has a unique portion and mission in the world.

And each one finds himself in a specific part of the world - where the Almighty led him

("From G-d a man's steps are established"⁶)

,

because his mission is specifically in that place.

And similarly regarding time - every moment,

every hour,

every day,

every

Sefer HaSichos - 5751

month,

every year,

and every period - has its specific service and mission.

Although every point in place and every moment in time,

and each person's mission in the world - is only a small part of the entire world,

all places and all times,

and sometimes one might think: how would it be if he were in another place at another time,

perhaps his service would be in a different manner,

and perhaps even better than it is now,

and so on:

And similarly the question may arise: since my service is only in a small corner of the world,

and in a detail within a detail - what difference does it make how I conduct myself in it,

and certainly it seemingly has no - in his view - effect on the entire world?

Furthermore - he asks: how can one demand of him that he bring the redemption - a general redemption for the entire world - when his service is only in a small part of the world

(in place and time)

?!

We say to every Jew,

that you have the instruction from the leader of our generation - "Make here Eretz Yisrael": your service must consist - not in thinking about what is happening in another corner of the world and in another time on their own and for separate benefit - but to invest oneself entirely

(in thought, speech, and action)

in making "here Eretz Yisrael" - in your private place and in every moment of your private time.

And specifically through this you will also effect in the entire world

(in every place and every time)

- because in your portion of the world are included all parts of the world,

[And as it was regarding the division of the Land of Israel - that even though

each tribe

(and each family within each tribe)

received a specific portion in the Land of Israel⁶,

each portion contained within itself all the virtues of

(all parts of)

the Land of Israel

(about which it is written⁷⁰ "a land which... the eyes of the L-rd your G-d are upon it from the beginning of the year to the end of the year",

and our Sages said⁷¹ "the Land of Israel lacks nothing, as it is said⁷² you shall lack nothing in it")

- As our Sages said⁷ 'There is no Israelite⁷ who does not have in the mountain, lowland, Negev, and valley'⁷⁵]

,

Of course from the fact that 'Every single person is obligated to say: For me the world was created'⁷⁶,

Because since the entire world was created for him,

It is understood that he has the power to elevate the entire world,

Through the fact that he - in his private portion - includes within himself all

Parshat Pinchas,

Rosh Chodesh Menachem-Av,

24 Tammuz

the entire world

(as it is written⁷⁷ 'And He placed the world in their hearts')

.

And although his service is only in one line and the like

[as is also proven from the Jews and righteous ones who have already completed their mission in this world,

and since all Israel are presumed to be fit⁷ it must be said that they

(their part at least)

have fulfilled their mission in the world completely,

even though this was not in all lines of service]

- in truth, every Jew includes within himself all lines of service - as is understood from the fact that we say in the Kriat Shema al Hamita 'whether in this incarnation or in another incarnation',

Since this is an account of righteousness,

It is understood that he has the power to act also regarding another incarnation

(and therefore he can make an accounting of his soul regarding it)

,

And accordingly, it is understood that the service of all his incarnations is joined in his service.

From this it is understood,

that every Jew - whatever his mission in the world may be - has the power to make 'here'

(entire)

the Land of Israel',

and through this - affect the entire world in such a way.

Even if someone is a businessman in worldly matters,

not a gabbai in a synagogue and the like,

and thus he can seemingly think what connection does he have with the holiness of 'Eretz Israel'

(this seemingly applies specifically in a synagogue and study hall and the like)

- in addition to the fact that he can have a partnership in this by participating in the building of a synagogue and study hall with his money and the like,

his private service also

(when he does it completely according to his ability)

in

includes within itself all matters of service and all parts of 'Eretz Israel'.

And accordingly it is also understood,

how every Jew has the responsibility to bring the Redemption for the entire world - because through the fact that he performs his private service completely

(in thought, speech and action / even in the smallest detail - in one moment and one place

('here') he has the power to make from it 'Eretz Israel',

and through this to elevate and bring the complete Redemption throughout the entire world!

In simple letters: Standing just before the Redemption, every Jew must accustom himself to the Redemption and place himself in a state and feeling of Redemption,

by making his personal day a 'Redemption

(private)

day',

and making his private place - 'Eretz Israel',

through the fact that he does his service in this moment and this place with utmost perfection,

in thought, speech and action.

And all as a result of his own perfection of service

(in thought, speech and action)

- this must also be expressed in his speech,

similar to 'the lot would speak',

that since he is permeated internally with the instruction and service of 'make here Eretz Israel',

with inner vitality - he speaks about it with life also to others,

and publicizes the instruction of 'make here Eretz Israel' among his household members,

among those close to him,

and especially among his students,

until he speaks about it with all those whom he can reach,

and since this comes from his innermost being,

he speaks words that come from the heart which enter the heart⁷

Sefer HaSichos - 5751

and effect their action,

and especially since he demonstrates a living example of his own service.

Until he causes that even the listeners become speakers - 'the lot would speak'.

And in practical terms: immediately after Shabbos

(if Mashiach will G-d forbid not come before then)

- one should see to publicize in every possible place

(in a permitted manner after Shabbos)

the instruction 'make here Eretz Israel'.

And continue in its publication

(see in the days after this,

until Mashiach our righteousness comes and then continue in the literal Eretz Israel,

in addition to the future that Eretz Israel will spread to all lands.

Among the special matters in the service of 'make here Eretz Israel' that are particularly related to the 'Nine Days'

(which begin on the sixth day)

- is the custom to make 'siyumim' on tractates of the Talmud every day of the 'Nine Days'

(even if one does not then eat a meat meal)

,

from Rosh Chodesh until Tisha B'Av

(also on Erev Tisha B'Av and on Tisha

(Tenth)

B'Av - in a permitted manner according to Shulchan Aruch)

.

And of the reasons for this - because in these days

we seek all permitted ways to increase in good and joyful matters,

and through this reveal the inner good in the descent associated with these days,

beginning from 'The precepts of the Lord are upright, rejoicing the heart' - they make a celebration for the completion of a tractate²'

[And for this reason it is worthwhile also to make a siyum on the Shabbos day of the 'Nine Days',

and in this year - both Shabbos 2 Av,

and also Shabbos Tisha B'Av

(postponed)

]

.

May it be His will,

that even before the start of these days the Redemption should come and be fulfilled the prophecy 'these days will become'⁴⁹ 'for joy and gladness and for festive occasions'⁴',

And through the fact that Jews perform the service of 'make here Eretz Israel' to perfection,

to accustom themselves to the Redemption - we will immediately and actually dance into the Redemption,

and we will all go dancing in Eretz Israel,

and take part in the future division of Eretz Israel 'for the thirteen tribes',

through the Supreme One Himself,

'The Holy One, blessed be He, divides for them Himself',

and

(as above)

The future Eretz Israel will spread to all lands.

Parshat Matot-Masei,

2 Menachem-Av