English translation — תוכן משיחת יום א׳ פ׳ ברכה, צזם גדלי׳

And it should be added,

that this matter is also emphasized in his name - Gedaliah,

from the term 'greatness.'

That is,

that in place of the matter of the cessation of life in Gedaliah,

his greatness etc. of Gedaliah is revealed.

And it may be said,

that also in this it is hinted that the reversal is accomplished through the redemption - as it is written⁴ 'Great is the Lord and highly praised in the city of our God,'

and the continuation - the holy mountain and the Holy Temple etc.,

That is,

that the true greatness

('Great is the L-rd')

is specifically in Jerusalem, the Holy City⁴²,

on the holy mountain,

in the Holy Temple

(the third)

,

and in the Holy of Holies.

In all the above, one should also add from the aspect of the determination of the Fast of Gedaliah in the weekly portion - 'And this is the blessing with which Moses blessed'

.

'before all of Israel,'

and it may be said,

that since it is the conclusion and seal of the entire Torah,

it includes all the actions of Moses throughout all the days of his life

(similar to the totality of the Book of Deuteronomy,

'Mishneh Torah' [Repetition of the Torah])

.

And particularly in the determination of this year - that we read and study the portion of Vezos HaBerachah

(including in the Chitas lessons)

in a triple manner⁴,

over the course of three weeks

(exactly - 20 days,

until the day of Simchat Torah)

.

And it may be said that this corresponds to the totality of this year - which is 'in a' triple manner⁴⁴: two days of Rosh Hashanah,

and immediately the third day - Shabbat; the first two days of Chol Hamoed,

and immediately the third day - Shabbat,

and similarly on Shemini Atzeret and Simchat Torah, which this year comes immediately after Shabbat [Kodesh].

May it be His will - that immediately and at once - on this day, the Fast of Gedaliah, the greatness of the dynasty of the House of David be revealed,

and the greatness of Gedaliah ben Achikam,

through this that 'awake and sing, you who dwell in the dust'⁴⁵, and he is among them.

And especially that through him and in his merit, 'a day of favor before the L-rd' was made for all the Jewish people - for approximately one thousand nine hundred years.

And particularly, as usual,

we will conclude with giving a mission of money to be distributed to charity, and with an addition from oneself,

and how good - during the Ten Days of Repentance of the year 'I will show him wonders,'

that through this the redemption will be hastened even more⁴,

and fulfillment of the verse⁴⁷ 'He will revive us after two days; on the third day He will raise us up and we shall live before Him,'

and one of the interpretations on this⁸,

that the third day refers to the day after the two days of Rosh Hashanah,

and in our case - Shabbat day.

And we stand on Sunday of the week,

the 'one day'⁴,

'on which the Holy One, blessed be He, was alone in His world'⁵,

all of which adds even more to the hastening of the redemption - when it will be revealed throughout the entire world, literally, that the Holy One, blessed be He,

834 Sefer HaSichos - 5751

is the 'One and Only in His world,'

including through this that every Jew truly reveals in his soul that the Holy One, blessed be He, is 'One,'

and in the innermost essence of his soul - 'yechidah to unify You.'

And further and mainly - that all this is done immediately and at once, literally.

[His Holy Highness the Rebbe, may he live for many good years, gave each one three dollar bills,

to give them

(or their equivalent)

to charity]

.

Hadran on the tractates of the present [year] - Berachot, Nazir, Yevamot, Keritot

Hadran on the tractates of the previous [year]

- Berachot, Nazir, Yevamot, Keritot -

At the conclusions of the tractates of the Talmud, there is a conclusion that includes four tractates - Berachot, Yevamot, Nazir, Keritot - whose end and seal is 'Rabbi Elazar said in the name of Rabbi Chanina: Torah scholars increase peace in the world,'

as it is said: 'And all your children shall be taught of the Lord, and great shall be the peace of your children,'

read not 'your children' but 'your builders'?'

And in the Chiddushei Aggadot of Maharsha⁴: 'There is no reason to give that they concluded thus in these four tractates because it is an aggadic matter,'

In two cases we cannot say this,

Because otherwise it ends there in tractate Berakhot with the aggadah that belongs there.

.

It seems that certainly in these four places there is a reason that it ends with this aggadah,

And in its place each will be explained"⁵.

And in order:

In tractate Berakhot — "Because this entire tractate, the prayers and blessings mentioned in it, are a Rabbinic institution, and their purpose is to increase peace in the world, namely between Israel and their Father in heaven,

And do not read 'your children' but 'your builders' etc., for these prayers and blessings are the sustenance of the world in place of the Temple service".

In tractate Yevamot — "Because in this tractate there are seemingly perplexing things, as if they uproot

something from the Torah.

.

Also in our discussion, how did they permit with a married woman to uproot something from the Torah,

For according to Torah, cross-examination and inquiry are required.

.

Therefore this tractate ends with this homily: 'Torah scholars increase peace in the world, as it is stated, "And all your children shall be taught of the Lord" etc.'

And the meaning is that this is not an uprooting from the Torah,

But these things relate to the attribute of peace,

As it is written in chapter 'Naarah'* and 'See children to your children, peace upon Israel,'

That does not come to chalitzah and yibbum,

For this brings strife,

For perhaps he will not perform chalitzah and she will not desire him, and she will come to be agunah,

And this is not peace,

As it is said: 'One who dwells without a wife dwells without peace,'

And likewise the opposite,

And furthermore, as we learned in the chapter 'Pirkei' in tractate Yevamot: 'This one has no children and that one has children,'

This one who has children is permitted,

That is, if there are children to your children, she has peace to marry in the community,

But if she has no children,

And so on".

And in tractate Nazir — "For it also refers to the mishnah that ends with this about the naziriteship of Samuel and Samson, who from their mother's womb were designated for the service of God.

.

And therefore this statement comes here,

Torah scholars increase peace,

As if it recalls in the mishnah that they were judges of Israel to make peace among them.

.

And it brings the verse that is written: 'And all your children,'

While they were young children, they were taught of God,

For they were prepared for this from their mother's womb,

And through them, 'And abundant peace etc.' in the righteous judgment they performed in Israel",

End of quote.

And in Arukh LaNer⁴: 'The Maharsha already noted that four tractates in the Talmud end with this statement that Torah scholars increase peace,

They are Berakhot, Yevamot,

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Nazir, Keritot,

And the Maharsha was hard-pressed to explain why specifically these four tractates, and their subject matter relates to peace.

And in my humble opinion, it can be said that the arrangers of the Talmud found a hint to this in the doubling of 'your children' in this verse,

For it should have concluded with 'and abundant their peace' and not double 'your children,'

Therefore they said that 'your children' alludes to these four tractates whose initials are 'banayich' (your children),

Berakhot, Nazir, Yevamot, Keritot,

And their subject matter is for the benefit of peace".

And he continues to explain that 'peace is divided.

.

Into four categories,

And they are,

Peace between the Holy One, blessed be He, and man,

Between man and his fellow,

Between husband and wife,

Between body and soul.

And to these the subjects of these four tractates allude:

Berakhot, which discusses the laws of Shema, prayer, and blessings to unite man with his Creator in all aspects of his life,

It is the matter of peace between the Holy One, blessed be He, and man.

.

And Yevamot is the matter of peace between man and his fellow, as I explained above⁴,

And especially according to the intent of yibbum, which is to establish

a name for his brother",

Therefore it is called kindness with the living and with the dead".

And Nazir is the matter of peace between husband and wife,

According to what our Sages of blessed memory said: Why is the section of Nazir adjacent to the section of Sotah?

Because one who sees a Sotah in her corruption should abstain from wine, which causes promiscuity and causes separation between husband and wife.

Thus Nazir indicates peace between husband and wife.

And Keritot, its subject is peace between body and soul,

For the matter of karet is explained in the words of our Sages that the benefit of the commandments that a person performs in this world is to give existence to the animal soul in the body, so that it will not be destroyed even after the spirit of life departs from it,

And that there be a permanent connection between the soul that dwells in the earth, especially at the grave, and the spirit whose glory resides in the lower Garden of Eden, and between the neshamah whose abode is in the upper Garden of Eden.

.

And in this manner, through this connection, at the time of resurrection the spirit will return to the body and they will live together,

But when a person sins with a transgression that incurs karet,

Then the soul is cut off from the spirit and neshamah,

As it is written: 'And that soul shall be cut off' regarding karet.

.

Therefore the subject of tractate Keritot is the fourth peace, to make peace between body and soul in this world and the World to Come,

That a person guard himself from those transgressions that incur karet and that cause separation between them,

And if he sinned, he should bring his offering and repent from his sin, so that he may return and the light of God's lamp shine within his soul and neshamah" / End of quote⁵.

And they serve His name,

Then abundant peace of your children, that there will be peace".

We return to the tractates of Banayich — Berakhot, Nazir, Yevamot, Keritot

And behold,

Regarding the reason of the Arukh LaNer, who is not satisfied with the explanation of the Maharsha,

It seems to say,

Simply,

Because the Maharsha's explanation relates to each of the four tractates as a specific matter on its own, in which we find relevance to the matter of peace,

Therefore the Arukh LaNer adds to explain the matter of peace in the four tractates as a general matter — four divisions in the entirety of the matter of peace that correspond to the content of the four tractates whose initials are 'Banayich': Peace between man and God — Berakhot,

Peace between man and his fellow — Yevamot,

Peace between husband and wife — Nazir,

And peace between body and soul — Keritot.

And at first glance,

This explanation also is not sufficient and entirely clear,

Because:

Since the conclusion of all four tractates is identical

(Not only in the general matter of peace,

But also in its specific details — the same words)

,

It is reasonable to say that the matter of peace in the four tractates is also the same,

That is,

They are not four different divisions in the matter of peace

(Between man and God,

Between man and his fellow,

Between husband and wife,

And between body and soul)

,

But peace in that matter! — 'Torah scholars increase peace in the world.'

What is the explanation according to the order of the four tractates — Berakhot, Yevamot, Nazir, Keritot — that this does not correspond to the order in the initials 'Banayich'?

Berakhot, Nazir, Yevamot, Keritot

(Nazir before Yevamot) and this also does not correspond to the order of the four divisions of peace mentioned above

(Between man and God,

Between man and his fellow,

Between husband and wife,

And between body and soul)

,

For at first glance,

It is not plausible that the peace between body and soul

(Keritot)

is

And Nazir.

And see also Ma'aseh Rokeach at the end of Yevamot, Nazir, and Keritot

(according to Kabbalah)

.

And another fundamental matter that requires explanation:

The statement at the end of a tractate is

(Simply)

Continuing from the previous discourse,

And additionally, it also relates to the content of the tractate,

as it is also the conclusion and seal of the entire tractate,

that 'everything follows the conclusion.'

And in our case,

the above explanations

(of the Maharsha and the Aruch LaNer)

focus on the connection of peace to the content of the four tractates,

and it is not explained

(in all of them)

the continuation of the statement 'Torah scholars increase peace in the world' to the preceding statement in each of the four tractates:

In Tractate Berachot,

at its conclusion, it discusses matters related to the departure of the soul from the body - 'One who takes leave of the deceased should not say to him "go in peace" but rather "go to peace,"'

'Torah scholars have no rest neither in this world nor in the World to Come' - and continuing from this, 'Rabbi Elazar said in the name of Rabbi Chanina: Torah scholars increase peace in the world,'

In Tractate Yevamot,

at its conclusion, it discusses examination through inquiry and interrogation - 'As a matter of Torah law, both monetary cases and capital cases require inquiry and interrogation,'

as it is stated² 'One judgment shall be for you,'

And what is the reason they said monetary cases do not require inquiry and interrogation? So as not to lock

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the door before borrowers,

And on what do they disagree

(whether we examine witnesses of women with inquiry and interrogation or not)

,

One Sage holds that since there is a ketubah to collect, it is considered like monetary law,

And the other Sage holds that since we are permitting a married woman to others, it is considered like capital law' - and continuing from this, 'Rabbi Elazar said in the name of Rabbi Chanina: Torah scholars increase peace in the world,'

In Tractate Nazir,

at its conclusion, it discusses victory in war - 'The mother of the cake is greater than the one who blesses.'

.

Know that because warriors provoke in battle and heroes conquer' - and continuing from this, 'Rabbi Elazar said in the name of Rabbi Chanina: Torah scholars increase peace in the world,'²

And in Tractate Keritot,

at its conclusion, it discusses sacrifices - 'A king and queen were sitting. The king said, "A kid is nice," and the queen said, "A lamb is nice."'

'They said: Let us ask Yissachar of Kefar Barkai, who is a High Priest and knows, for he offers the sacrifices every day,'

'They asked him,'

'He said to them,'

'If a kid is nice, let it go up for the daily offering.'

.

'Rav Ashi said: But was it not known to him that lambs precede goats in every place?'

'Perhaps because they are superior,'

'The verse states "and if a lamb,"'

'teaching that both are of equal weight,'

'Ravina said: He did not even read the verse,'

'as it is written²² "if a lamb or a goat" - and continuing from this, "Rabbi Elazar said in the name of Rabbi Chanina: Torah scholars increase peace in the world"²⁰■².'

And we can say the point of explanation in this:

The general concept of peace in the world is achieved through Torah and Israel: Torah - 'The entire Torah was given to make peace in the world'²²,

and Israel - who are called 'Shulamis'²,

'a nation that made peace between Me and My world'*²,

through their acceptance of the Torah,

namely,

that through Torah study and conduct according to Torah, they make peace between the Holy One, blessed be He, and the world

('peace between Me and My world')

.

And from this it is also understood in the interpretation of the statement 'Torah scholars increase peace in the world' - that 'peace in the world' is

(not only in the world itself²,

that the conduct of the world should be in pleasant ways and in ways of peace,

but rather)

also

(and primarily)

'between Me and My world,'

between the Holy One, blessed be He, and the world.²

And the concept in this - that the world, in and of itself,

(by its natural creation)

gives place and possibility

(and can even attract the heart of man)

to conduct that is contrary to the will of the Holy One, blessed be He,

that is,

that the world in and of itself is opposed to G‑dliness,²

And the service of

We return to the tractates that are our subject - Berachot, Nazir, Yevamot, Keritot

of Israel through the Torah is 'to make peace in the world,'

'peace between Me and My world,'

that the world conduct itself according to the will of the Holy One, blessed be He,

according to the Torah,

starting from conduct according to the Torah regarding man himself,

'This man is a small world' -,

and through this, he also affects his portion in the world,

and the entire world.

And in the action of Israel through the Torah to make peace in the world, there are several ways - levels one above the other - in what manner and from where does peace penetrate

(connection and unity)

of man and the world with the Holy One, blessed be He.

And the details of the ways-levels in the action of peace in the world were explained in the four tractates

(whose initials are 'BNIR')

whose conclusion and seal

('everything follows the conclusion')

in the statement 'Torah scholars increase peace in the world, as it is stated: "And all your children shall be students of the L‑rd"' - four ways-levels in the action of peace in the world,

which,

the difference between them is according to the content

(each of the four)

tractates

(whose initials are 'BANECHA')

,

the G‑ly within it

(which gives it life and brings it into being every moment)

and appears as an independent entity and thing in itself

(see Likkutei Torah, Shelach 37,

Va’etchanan 2,

and elsewhere).

And it is also emphasized in the statement at the end

(each of the four)

tractates,

that following it comes the conclusion

(of all the tractates)

in the statement 'Torah scholars increase peace in the world, as it is stated: And all your children, etc.,'

as follows.

And this should be explained according to what is stated in the teachings of our Sages regarding the standing and situation of Israel at the sea,

on their way to receiving the Torah,

when they saw that 'Egypt was journeying after them'³⁴ - from which we learn the manner of Israel's conduct when there is a need to nullify the opposition of Egypt to receiving the Torah,

whose purpose is to make peace between Me and My world:

Our Sages stated: 'Four groups were formed by Israel at the sea,

One said: Let us fall into the sea,

And one said: Let us return to Egypt,

And one said: Let us wage war with them,

And one said: Let us cry out against them.

The one that said: Let us fall into the sea,

Moses said to them: Stand still and see the salvation of the L‑rd, etc.,³

The one that said: Let us return to Egypt,

Moses said to them: For as you have seen Egypt today, etc.,³

And the one that said: Let us wage war with them,

Moses said to them: The L‑rd will fight for you,³⁷

And the one that said: Let us cry out against them,

Moses said to them: And you shall remain silent.³⁷

And according to the known principle that all matters in the Torah,

even the matters before the giving of the Torah,

are eternal

(the Torah is eternal,³ it is understood,

that the subject of the 'four groups'

(to whom it was said in the Torah 'Stand still and see, etc., and you shall remain silent')

is

He is found in the 72-letter name.

And accordingly, they are

(also)

Four manners/levels in the matter of peace - in each world according to its essence and level etc.

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Eternal G-d in every generation - for wherever there is time and place that has an existence of opposition to G-dliness

("Egypt is traveling after them")

,

There are four manners/ways in the service of Israel,

therefore they are divided into "four groups"⁴

(including⁴ all of Israel³⁶)

.

And from this it is understood that the four manners/ways of all

the four groups

(also the group that said "fall into the sea"⁴■⁴,

and even the group that said "let us return to Egypt"⁴⁴)

they are from the side of holiness⁴⁵.

And we must explain the matter of the "four groups"⁴ - four manners/ways in the service of Israel in a situation of opposition

("Egypt")

to G-dliness:

"Fall into the sea":

Since they were commanded by the Holy One, blessed be He, to leave Egypt so that they would not be slaves to Egypt

(and in the language of the verse⁴⁷ "They are My servants whom I took out of the land of Egypt",

"They are My servants,

and not slaves to slaves""⁴/ therefore,

when they saw that "Egypt is traveling after them" to return and enslave them to

stands and prays,

already the children prayed and I heard their prayer,

as it is said 'Why do you cry out to Me',

and until the prayer of Moshe is a line to the prayer of Israel,

as it is written at the beginning of the matter there: 'What,'

do you cry out to Me,

the verse says 'Hearer of prayer'.

.

The Holy One, blessed be He.

.

Everything is equal before Him.

.

Know that Moshe, the master of all prophets, it is written of him 'a prayer of Moshe the man of G-d',

regarding Moshe it is written 'A prayer of Moshe, the man of G-d',

and regarding a poor person it is written 'A prayer of a poor person when he faints and pours out his complaint before G-d',

this prayer and that prayer,

to inform you that everything is equal in prayer before the Omnipresent".

We return to the tractates of Bnei... - Berachot, Nazir, Yevamot, Keritot

slaves⁴,

they were ready to give up their lives

("fall into the sea""⁵)

in order not to transgress the command of the Holy One, blessed be He - let him be killed and not transgress.

And it will be sweetened further,

that the law of 'transgress and do not be killed'

(in all commandments,

except idolatry, sexual immorality, and murder)

because it is said⁵ 'which a man shall do and live by them',

"and not die by them"⁵ - was innovated at the giving of the Torah,

and before the giving of the Torah they were required to give their lives for every command of the Omnipresent⁵.

"Let us return to Egypt":

Their intention to "return to Egypt" is

(not in order to be slaves to Egypt - since that is contrary to G-d's command,

but)

in order to add and complete the fulfillment of G-d's command 'and you shall empty out Egypt'⁵⁴

(as the Holy One, blessed be He promised Abraham that 'afterwards they will go out with great wealth'⁵⁵)

- similar to that also after the command 'you shall not see them again forever'⁵,

"it is permitted

to return to the land of Egypt for business and to unload burdens""⁵.

That is: this group thought that there is no place for the reasoning of self-sacrifice

(fall into the sea)

⁵⁷,

because,

even though by this they would not transgress the command of the Holy One, blessed be He not to be slaves to Egypt,

on the other hand,

the intention of the Holy One, blessed be He who took them out of Egypt to be free men would not be completed

(since their existence would be nullified, Heaven forbid)

,

and furthermore and mainly - that they would not be able to fulfill the command of the Holy One, blessed be He to go to Mount Sinai to receive the Torah

(for this the Holy One, blessed be He took them out of Egypt⁵)

.

Therefore,

when they saw that "Egypt is traveling after them",

they began to inquire and investigate what is the reason that G-d did so,

and they concluded that apparently the Holy One, blessed be He wants them to return to Egypt to add in fulfilling the command 'and you shall empty out Egypt',

so that then the exodus from Egypt would be 'with great wealth' more than what they currently have⁵.

"We will wage war against them":

This group thought that in returning to Egypt there is a danger that the Egyptians might return and enslave them, Heaven forbid,

and therefore,

one must forgo the addition in 'and you shall empty out Egypt' by returning to Egypt,

but rather,

to wage war against them - to nullify the opposition of Egypt to Israel's going to receive the Torah.

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And more specifically: the reasoning to fall into the sea

(so as not to transgress G-d's command that they not be slaves to Egypt)

is rejected because the will of the Holy One, blessed be He is that after the exodus from Egypt they should go to receive the Torah; and the reasoning to return to Egypt

(in order to add in 'and you shall empty out Egypt')

is rejected because by this they endanger the exodus from Egypt itself.

"We will cry out against You:

This group thought that in order to nullify the opposition of Egypt there is no need even for war,

but rather to pray to the Holy One, blessed be He",

and by this the opposition of Egypt will be nullified automatically.

And it can be said,

that the expression "we will cry out against them"

(and not "we will pray to G-d")

emphasizes that the prayer to the Holy One, blessed be He is

(not only a movement of attachment to the Holy One, blessed be He,

but)

also an action

(to nullify the opposition of Egypt)

"against them"⁶.

Based on this, we can explain that

the four groups" are four modes in the service of Israel to make peace in the world,

"a nation that made peace between Me and My world":

"Fall into the sea" is the "peace in the world" from the aspect of

We return to the tractates of ... - Berachot, Nazir, Yevamot, Keritot

acceptance of the yoke of the kingdom of heaven,

the movement of self-sacrifice to the Holy One, blessed be He - by which a detachment is made in the strength of the existence of the world that opposes G-dliness,

that it cannot compel a person to transgress, Heaven forbid, the will of the Holy One, blessed be He,

for,

in such a state a person nullifies his soul

("fall into the sea")

*.

"Let us return to Egypt" is the "peace in the world" that is made through action in the world in a way that the matters of the world themselves will become help and assistance for matters of G-dliness⁵*,

like in Egypt,

that "even you

(Pharaoh)

shall give into our hands offerings and burnt-offerings and we shall offer to Hashem our G-d",

"and a woman shall borrow⁵⁴ from her neighbor and from the dweller of her house vessels of silver and vessels of gold etc. and you shall empty out Egypt"•*.

"We will wage war against them" is the "peace in the world" that is made by nullifying the opposition of the world to G-dliness,

that is,

the action in the world

(in this level)

It

[not through descent into worldly matters that oppose G‑dliness

("Let us return to Egypt")

in order to transform them into aid and assistance for matters of G‑dliness,

since this descent is considered dangerous,

but rather]

through war with worldly matters

this,

,

"For the Egyptians whom you see today, you shall never see them again" - that through the reasoning "Let us return to Egypt" a new commandment was added in the Torah forbidding returning to Egypt,

that this commandment was first stated as,

as our Sages said

(Jerusalem Talmud, Sukkah 5:1.

Mekhilta, Beshallach, ibid.)

,

In three places Israel was warned not to return to the land of Egypt,

as it is said, 'For the Egyptians whom you see today, you shall never see them again,'

and He said to you, 'You shall not return again by this way,'

(Shoftim 17,

,

and the Lord will bring you back to Egypt in ships, by the way of which I said to you, 'You shall never see it again.'"

(Ki Savo 28,

.

And moreover, primarily - that through the sight of Egypt after the splitting of the Red Sea,

,

"And Israel saw the Egyptians dead on the seashore"...,

added and completed the concept of,

"And Israel saw the great hand which the Lord performed in Egypt, and the people feared the Lord, and they believed in the Lord and in His servant Moses."

(Beshallach 14,

31)

.

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that oppose G‑dliness",*

to nullify the opposition of the world to G‑dliness.

And "we cry out against them" is the "peace in the world" that is accomplished through prayer,

an ascent to a level and state of connection and attachment with the Holy One, blessed be He" - "stands before the King of kings, the Holy One, blessed be He" - that in such a level and state, there is no possibility of opposition to G‑dliness,

and automatically the existence of the opponent is nullified.

And we may add,

that in the action of peace between Me and My world there are

(not only four modes of service that are divided into "four groups" of Bnei Yisrael,

each group according to its matter,

but also)

four levels in the totality of the service of all Bnei Yisrael to make peace in the world,

for in this service, one ascends from level to level in the peace in the world:

The beginning of the service of making peace in the world is through acceptance of the yoke of the Kingdom of Heaven

("the beginning, essence and root of service"⁷)

up to self-sacrifice,

that the world cannot force him to transgress the will of the Holy One, blessed be He

("fall into the sea")

- that the action of peace is to reveal a point and portion in the world that "agrees"⁷²

(cannot oppose)

to G‑dliness,

but in the part of the world that "opposes" G‑dliness, the action of peace is not done⁷.

Above this

(and afterwards)

- that the action of peace is also in the part of the world that "opposes" G‑dliness,

and in this itself, [there are] two manners:

The action in the part of the world that opposes G‑dliness is through war with the opponent - "we will wage war with them" - so that it cannot oppose.

The action in the part of the world that opposes G‑dliness is in a manner that the opponent itself will be transformed into aid and assistance - like "Let us return to Egypt" in order to add to "you will plunder Egypt"⁷⁴.

to sacrifice his soul not to transgress His will, may He be blessed,

but regarding positive commandments, there are cases where even self-sacrifice will not help him to fulfill His will, may He be blessed,

,

for they can nullify it from him against his will, by placing him in prison and it will be nullified on its own."

(Ran, Shabbos 49,

a

(beginning with "And they ask")

.

cited in Kesef Mishneh, Laws of Yesodei HaTorah, chapter 5)

.

Hadran on the tractates at hand - Berachos, Nazir, Yevamos, Kerisos

And above this

(and afterwards)

- that this is not in a manner that one acts in the world an additional thing beyond its existence

[for while it is inherently opposed to G‑dliness,

one acts in it that it will not oppose,

and even more that it will transform to be assisting; rather the action is to reveal in the world the true level and state that there is no possibility of

(and is nullified automatically)

opposition to G‑dliness

(and the existence of the opponent is only to reveal the power of the Holy One, blessed be He⁷⁵)

- through ascent to a level where opposition to G‑dliness is not relevant,

which is the matter of prayer,

connection and attachment with the Holy One, blessed be He.

And in a slightly different style - regarding the Torah that "was given to make peace in the world":

And as an introduction⁷ - that since the Torah was given by the Holy One, blessed be He, to Israel while they were below on earth

("It is not in heaven"⁷⁷)

,

it has limits from the perspective of the Giver,

the Holy One, blessed be He,

and limits from the perspective of the receiver,

Israel,

up to the limits of the world in which the Torah was given,

and accordingly the action of the Torah is also carried out

(by Israel, students of the Torah,

"all your children are students of the Lord")

to make peace in the world - from the perspective of the limits of the Giver,

the Holy One, blessed be He,

and from the perspective of the limits of the world in which the Torah was given.

And from the examples of this in the commandments of the Torah - the general division among the three commandments that one should be killed

the transformation of the opponent,

but the nullification of the opponent through war, and the fourth group suggested a middle path that includes both - "we cry out against them"

(nullification of the opponent through ascent to a higher level)

.

See also below, note 159.

And let him transgress [rather than be killed] for other commandments, as it is said, "which a man shall do and live by them,"

"and not that he should die by them": the three commandments for which one should be killed and not transgress - they are

(mainly)

from the perspective of the limits of the Giver,

without considering

(so much)

the limits of

(the action upon)

the receiver whether he is able to fulfill them or not,

therefore,

even when they force him to transgress them,

he should be killed and not transgress"⁷: But regarding other commandments, the limits of the receiver are also emphasized - "which a man shall do and live by them,"

that is,

not only is there no obligation to sacrifice one's soul for the fulfillment of the commandments,

but rather the fulfillment of the commandments is for the sake of "and live by them"⁷.

And more specifically - they are divided into four manners/levels in the action of the Torah to make peace in the world:

From the perspective of the limits of the Giver - there is made

(and it is sufficient)

peace in the world in a manner that the world cannot oppose the acceptance of the yoke of the Kingdom of Heaven and self-sacrifice for the sanctity of His name, may He be blessed - "fall into the sea."

From the perspective of the limits of the receiver - peace is made in the world in a manner that penetrates also into the part of the world that "opposes" G‑dliness,

and in two manners: action on the opponent that it will transform to be aid and assistance for G‑dliness - "Let us return to Egypt,"

or at least "we will wage war with them" - that it will not oppose.

And the perfection of the service is that the action of peace in the world is from the perspective of the limits of both the Giver and the receiver together - that in the limits of the receiver, they reveal and instill the limits of the Giver,

that through the connection and attachment with the Holy One, blessed be He

(prayer,

Sefer HaSichos - 5751

"were commanded opposite them")

The truth is revealed in the world that there is no contradiction to G-dliness.

And according to the above, it should be explained that these four aspects in the action of the Torah to make peace in the world through the work of Israel

(receivers and learners of the Torah,

"And all your children shall be taught of the L-rd")

are hinted at in the four tractates

(whose initials are "banecha")

that their conclusion and seal is the statement "Torah scholars increase peace in the world, as it is said: And all your children shall be taught of the L-rd, and great shall be the peace of your children,"

as emphasized in the content of the entire tractate,

and particularly in the statement at the end of the tractate, following which comes the conclusion with the statement "Torah scholars increase peace in the world" in each of the four tractates,

as follows.

Tractate Berachot - peace in the world from the aspect of the giver's boundaries

(in the manner of "falling into the sea")

:

One of the reasons for beginning the Talmud with Tractate Berachot - which discusses the Shema

("From when do we recite the Shema")

,

whose essence is accepting the yoke of the kingdom of heaven, which is the beginning of divine service,

"The beginning of wisdom is fear of the L-rd"/ and even to self-sacrifice for the sanctification of G-d's name,

as the Sages expounded

(in Tractate Berachot")

on the verse¹ "and with all your soul"

(which is in the Shema)

- "even if he takes your soul".

And since from the aspect of accepting the yoke of the kingdom of heaven and self-sacrifice, peace is made in the world only in a manner that the world cannot force a person to transgress, G-d forbid, the will of the Holy One, blessed be He,

for in such a situation, the person leaves the world - Tractate Berachot concludes with matters related to the departure of the soul from the body: "One who departs from

the dead, etc.",

"Torah scholars have no rest.

.

in the World to Come - corresponding to the concept of "falling into the sea",

the movement of self-sacrifice.

[And we should add

(in the manner of Chassidut)

that the movement of self-sacrifice is also emphasized in the name of the tractate - Berachot:

"Beracha" is from the term of drawing down,

like one who bends a vine.

And more specifically - as the words of the Mishnah at the end of Tractate Berachot': "They instituted that they should say 'from the world to the world',"

which alludes to the drawing down from the concealed world to the revealed world⁵",

And in the language of the Gemara at the end of the tractate - the drawing down from the World to Come

(the concealed world)

to this world

(the revealed world)

.

And also the drawing down

(descent)

from above to below

(from the World to Come to this world)

is connected with a movement of self-sacrifice" - as the Alter Rebbe explains in the Tanya" that "a candle flame constantly flickers upward by nature because the fire naturally desires to separate from the wick and cleave to its source above.

.

Even though through this it will be extinguished and will not shine anything below, and also above in its source, its light will be nullified in existence.

.

So is the soul of man.

.

It desires and yearns by nature to separate and leave the body and cleave to its root and source, etc.",

from which it is understood that the drawing down and descent below is opposite to the will and nature - "against" your will you are living",

and is done from the movement of self-sacrifice]

.

We return to the tractates of Banayich - Berachot, Nazir, Yevamot, Keritot

And we should add,

that this concept is also emphasized in the blessings over food in Tractate Berachot:

One of the reasons for beginning the Talmud with Tractate Berachot - because it deals with blessings over food,

that "a skilled physician, when he wants to preserve the health of the healthy,

.

will precede the correction of food at the beginning of his remedies,

and therefore he saw.

.

to begin with blessings,

that whoever eats has no permission to eat until he blesses.

.

the blessings that a person is obligated to recite over foods"

(and all blessings of enjoyment)

,

and from this it is understood that the main subject of Tractate Berachot is - blessings over food".

And regarding the reason for the obligation of blessings - it is stated in Tractate Berachot: "It is forbidden for a person to enjoy this world without a blessing,

and whoever enjoys this world without a blessing misappropriates sacred property.

.

whoever enjoys this world without a blessing is as if he misappropriated sacred property of heaven,

as it is said: 'The earth is the L-rd's and its fullness.'

.

It is written: 'The earth is the L-rd's and its fullness,'

and it is written: 'The heavens are the heavens of the L-rd, but the earth He gave to the children of man.'

.

Here, before a blessing; here, after a blessing"

(after a blessing, it is for the children of man")

.

And we need to understand: What is the action of the blessing to permit enjoyment from matters of this world that are "sacred property of heaven" - for it cannot be said that the blessing nullifies the sanctity of 'sacred property of heaven'?!

And the explanation of this can be said - that in the recitation of the blessing, the recognition is emphasized that the Holy One, blessed be He, is the Master of the entire world and of man

("Our G-d, King of the world"/ which is the concept of accepting the yoke of the kingdom of heaven,

that is,

that the person reciting the blessing is the servant of the Holy One, blessed be He,

and therefore he is permitted to eat

(to enjoy from 'sacred property of heaven',

for 'that which is raised up is eaten by the priests.'

.

and to their servants"".

And from this it is understood that the 'peace in the world' in 'Berachot' is mainly from the aspect of the giver's boundaries - emphasizing the ownership of the Holy One, blessed be He, in the world,

"The earth is the L-rd's and its fullness,"

therefore all matters of this world are 'sacred property of heaven,'

and man's enjoyment from them is possible only after emphasizing the fact that he is a servant of the Holy One, blessed be He.

Tractate Yevamot - peace in the world from the aspect of the recipient's boundaries,

through clarification and transformation into holiness

(in the manner of "let us return to Egypt")

:

And as an introduction - that the usual order is 'And see children for your children; peace upon Israel.'

.

Because 'children for your children; peace upon Israel' [implies] that he does not come to the situation of chalitzah and yibum"*

(for this is not its peace)

.

And even though the main concept of 'peace upon Israel' is when 'children for your children'.

.

that he does not come to chalitzah and yibum",

neither chalitzah nor yibum,

nevertheless,

when 'he comes to chalitzah and yibum' - the content of Tractate Yevamot - there is an advantage of yibum over chalitzah regarding the matter of peace,

because:

(a)

"Chalitzah is like a quarrel and dispute, as it shames him and she spits before him because he does not desire yibum",

unlike yibum, where there is peace between the yavam and the yevamah,

(b)

Chalitzah is 'if the man does not desire to take his yevamah.'

.

to establish for his brother

Sefer HaSichos - 5751

a name in Israel",

the opposite of peace between him and his brother,

unlike yibum,

that 'the firstborn that she bears shall succeed to the name of his dead brother, that his name not be blotted out from Israel'"""'

That this is the matter of 'Peace upon Israel,'

He performed to establish for his brother a name in Israel"⁷⁰,

Similar to the 'Peace upon Israel' when 'your children's children'.

And nevertheless,

Also in chalitzah there is an aspect of peace - both regarding the yevamah,

That through chalitzah she is released from the bond of yibbum and permitted to marry another man,

And regarding his brother,

That also through chalitzah he does good to his brother's soul,

As it is stated in the Zohar"

(And also brought in the Poskim²)

,

But,

That the main virtue of peace is through yibbum,

Therefore 'the mitzvah of yibbum takes precedence over the mitzvah of chalitzah'².

And the explanation of the matter in divine service:

The usual order in holiness is in the manner of 'your children's children' - the birth of children,

Including and especially 'the offspring of the righteous are good deeds'⁷³.

And the state of 'dead'.

.

And 'he has no son'⁵ is from the side of the intermingling of the Other Side,

As it is stated in the Zohar⁶ that 'the Other Side was castrated and does not produce fruit',

That through this it is driven away and pushed from the boundary of holiness⁷.

And the rectification for this - through yibbum,

That effects a matter of procreation for the dead""

"The firstborn who

She bears shall be established in the name of his dead brother"⁷⁷,

Or at least through chalitzah,

That a rectification is made for the soul of the dead"

But through this the matter of procreation is not accomplished for him,

And therefore yibbum precedes chalitzah.

And from this it is understood that in Tractate Yevamot

(Specifically yibbum,

"The mitzvah of yibbum takes precedence over the mitzvah of chalitzah")

The action of peace in the world is emphasized from the aspect of the limitations of the recipient through refining the lower and transforming it into holiness.

And this matter is also emphasized at the conclusion of Tractate Yevamot regarding inquiry and investigation - 'By Torah law, both monetary cases and capital cases require inquiry and investigation,'

As it is stated: 'One judgment shall be for you,'

And why did they say

(the Sages)

Monetary cases do not require inquiry and investigation so as not to lock the door before borrowers' - that in the law of inquiry and investigation

(both from the aspect of 'Torah law',

and from the aspect of rabbinic enactment)

The limitations of the recipient are emphasized:

In general, the law of inquiry and investigation from the aspect of 'Torah law' - even though 'we are commanded to decide the law based on two kosher witnesses even though it is possible that they testified falsely'

(even though we do not know if they testified truthfully or falsely)

Since they are kosher in our eyes, we presume them to be kosher"

Nevertheless,

"It is a positive commandment to investigate

to the boundary of holiness,

Rather, 'Her yavam shall come upon her and take her to himself as a wife and perform yibbum' - as per the Sages' statement 'The couches that she spread for him in prohibition, she spread for him in permission'

(Menachot 64,

,

That this is the matter of 'darkness transformed into light'.

We conclude the tractates of the mnemonic - Berachot, Nazir, Yevamot, Keritot

The witnesses and to investigate them and to multiply questioning them and to be precise with them and to move them from matter to matter during questioning so that they become silent or retract if their testimony has disqualifying elements.

That is to say: the Torah in itself,

as it is from the aspect of the limitations of the Giver,

establishes that 'by the mouth of two witnesses shall a matter be established' - not

(only)

because the witnesses clarify the reality,

but a decree of the Scriptural verse,

Therefore we render judgment based on their testimony 'even though we do not know if they testified truthfully or falsely'.

And nevertheless,

since the Torah takes into account the limitations of the world and man,

the limitations of the recipient,

from whose side it is possible that there is disqualifying elements in their testimony - the Torah said

('Torah law')

that 'both monetary cases and capital cases require inquiry and investigation',

'so that they become silent or retract if their testimony has disqualifying elements'.

And in the rabbinic enactment that 'monetary cases do not require inquiry and investigation so as not to lock the door before borrowers' - that the consideration for the limitations of the recipient is to such an extent that due to the concern not to lock the door before borrowers,

that there will be those who will refrain

themselves from lending

(even though the Torah obligated lending)

,

the Sages uprooted the Torah law that required inquiry and investigation in monetary cases,

and said that 'monetary cases do not require inquiry and investigation'.

And more specifically: the consideration for the limitations of the recipient from the aspect of 'Torah law' is - that the truth of the Torah

('by the mouth of two witnesses shall a matter be established')

should also correspond with the truth from the aspect of the limitations of the world

(that there is no disqualifying element in their testimony)

.

And the consideration for the limitations of the recipient from the aspect of rabbinic enactment is - that for the sake of the world's welfare in its simple sense

(so as not to lock the door before borrowers)

they are lenient regarding the Torah law that requires inquiry and investigation also in monetary cases⁷.

And its example in the matter of yibbum and chalitzah - the content of Tractate Yevamot:

In yibbum and chalitzah there is a distinction between Torah law and rabbinic enactment: from the aspect of Torah law - 'the mitzvah of yibbum takes precedence over the mitzvah of chalitzah'.

And from the aspect of rabbinic enactment - 'nowadays that they do not intend for the sake of the mitzvah',

and according to Abba Shaul.

One who marries his yevamah for the sake of beauty or for the sake of marriage or for any other reason, it is as if he has trespassed against a forbidden relative,

And I consider the child to be a mamzer' - 'they said the mitzvah of chalitzah takes precedence over the mitzvah of yibbum'.

And in both, the limitations of the recipient are emphasized:

In Torah law - even though it obligates to perform yibbum with his deceased brother's wife,

nevertheless,

it gives the possibility for chalitzah 'if the man does not desire to take his yevamah',

because of the consideration for the limitations of the recipient,

the will of the man

(and the will of the woman)

.

Editing of the talks - by the Rebbe (His Holiness the Nasi)

And in the rabbinic enactment - that because of the consideration for the limitations of the recipient,

'that they do not intend for the sake of the mitzvah',

they uproot the Torah law that 'the mitzvah of yibbum takes precedence over the mitzvah of chalitzah',

and say that 'the mitzvah of chalitzah takes precedence over the mitzvah of yibbum',

even though the peace in chalitzah is not comparable to the peace in yibbum.

And only after inquiry and investigation until 'it is evident and known that they intend for the sake of the mitzvah',

being on the level of 'Torah scholars' - can

(and must)

the matter of peace be in completeness,

through yibbum,

"to establish for his brother

(the dead)

a name in Israel',

the completeness of refining the lower by transforming it into holiness.

And one should add and also connect with the conclusion of the tractate regarding the dispute about witnesses of women,

'One Sage holds: since there is a ketubah to collect, it is like monetary cases,

and the other Sage holds: since we permit a married woman to another man, it is like capital cases' - that we find its parallel also in yibbum and chalitzah - in the dispute between Abba Shaul and the Sages,

that according to Abba Shaul, they consider the limitations of the recipient

('that they do not intend for the sake of the mitzvah')

to reject the precedence of yibbum from the aspect of Torah law

(similar to the consideration in monetary cases - limitations of the world; but according to the Sages,

even when his intention is not for the sake of Heaven, yibbum precedes chalitzah,

as Torah law

(similar to the consideration in capital cases - limitations of the Torah)

.

[And to note,

that this matter is also hinted at in the matter of 'Let us return to Egypt' - because,

the opinion of the other party that they should not fall into the sea,

but to return to Egypt in order to add and complete the fulfillment of G-d's command 'And you will empty out Egypt'

(the refinement and uplifting of holy sparks)

,

comes after inquiry and investigation into the content of the matter of "Egypt travels after them"

(as above, section 6/ that then they reached the conclusion

that since the exodus from Egypt is for the sake of receiving the Torah,

there is no room for the reasoning "fall into the sea" - capital laws,

and on the other hand,

since "Egypt travels after them" is proof that they have not yet completed the fulfillment of the command "and you shall despoil Egypt",

and therefore they need to return to Egypt and take from there the rest of the "great wealth" of "vessels of silver and vessels of gold" - monetary laws]

.

Tractate Nazir - peace in the world from the perspective of the recipient's limitations,

by repelling the opponent through war

(in the manner of "we will wage war with them")

:

Nazir - the concept of abstinence

("there is no naziriteship anywhere but abstinence"¹²¹)

from matters that can cause undesirable things,

as our Sages, of blessed memory, said: "One who sees a sota in her disgrace should vow himself a nazir from wine, for wine leads to..."

that is,

that his action regarding these matters is

(not in a manner of clarification and elevation to holiness,

but rather)

in a manner that he separates himself from them,

which is the concept of the victory of war,

to fight the undesirable matters and conquer them so that they do not interfere with his service of G-d.

And this concept is emphasized at the conclusion of Tractate Nazir regarding the victory in war - "Greater is the one who answers Amen than the one who recites the blessing."

.

For the champions provoke in war and the mighty ones conquer.

And following this comes the conclusion with the statement "Torah scholars increase peace in the world" - that the effect of peace in the world is

(not by clarifying the side of evil and turning it into holiness,

but rather)

by warring with the side of evil,

to stand against it and defeat it so that it does not oppose holiness.

And we should add in explaining the connection of the general content of Tractate Nazir to the conclusion regarding the victory in war concerning the virtue of answering Amen

("Greater is the one who answers Amen than the one who recites the blessing")

We return to the tractates of your house - Berachot, Nazir, Yevamot, Kritot

and 85

- that in this is emphasized the virtue of peace in the world in Tractate Nazir relative to Tractate Berachot:

"Mevarech" (the one who recites the blessing) - is the content of Tractate Berachot,

which,

through the blessings peace in the world is achieved as it is from the perspective of the giver's limitations,

emphasizing the ownership of the Holy One, blessed be He, over worldly matters that are in the category of "holy things of Heaven."

But in relation to the opposition from the perspective of the world's limitations

(the recipient's limitations)

- this is only in the manner of "champions",

"weak ones",

that there is not here the strength to conquer in war with the opponent,

and the relation to a state of opposition is in a manner of leaving the world,

"fall into the sea"

(in N.L. S.Y.)

.

And "the one who answers Amen",

whose meaning is "the confirmation and truth of the matter"²⁵,

that is,

the actualization in practical action,

not only from the perspective of the giver's limitations

("the one who recites the blessing") but also from the perspective of the recipient's limitations

(the world)

- is the content of Tractate Nazir²⁶,

that separation from matters

that can cause undesirable things is in the manner of war and victory over the opponent so that he cannot oppose,

for which there is a need for extraordinary might - "the mighty ones conquer."

And accordingly, it can be said,

that in the conclusion regarding peace in the world following the statement "Greater is the one who answers Amen than the one who recites the blessing",

the virtue of peace in the world in Tractate Nazir is emphasized

("we will wage war with them")

relative to the peace in Tractate Berachot - that peace in the world is not only from the perspective of the giver's limitations,

but also from the perspective of the recipient's limitations

(except that in Tractate Nazir this is only in a manner of war,

to repel the opponent through abstinence,

and not in a manner of clarification and transformation into holiness,

as in Tractate Yevamot"²)

.

Tractate Kritot - peace in the world from the perspective of the giver and receiver together

(in the manner of "we will cry out against them")

:

In the matter of karet (excision)

(Kritot)

there is a novelty compared to all the punishments of the Torah - that all the punishments of the Torah are

and provoke

[in war]

and mighty ones descend and conquer.

Rather,

that in Tractate Berachot this is a detail in the giver's limitations,

that for its completeness there must also be the continuation and descent downward - specifically descent,

as the precise language,

champions descend! and provoke

[in war]

• and the mighty ones descend and conquer

(unlike in Tractate Nazir,

the recipient's limitations,

is emphasized

(only)

the virtue of the matter -

the mighty ones conquer)

.

Sefer HaSichot - 5751

primarily in relation to the body⁹

(like lashes,

and up to the most severe punishments of the four death penalties by the court)

,

unlike karet,

which is in relation to the soul,

as it is written⁸⁴ "and that soul shall be cut off from before Me",

and not in relation to the body.

And from this it is understood that in the matter of karet the virtue of the body of the Children of Israel is emphasized

(even relative to the soul)

.

And it will be understood with the well-known preface that the main [shattering] is in the world of resurrection,

for souls in bodies specifically

(according to the opinion of the Rambam, and among the reasons for this - due to the greatness of the virtue of the body,

in which was the choice of the Holy One, blessed be He, at the giving of the Torah,

as our master the Alter Rebbe wrote that "and us You chose from every nation and language"⁵ refers to the physical body that resembles in its materiality the bodies of the nations of the world,

that is,

a true choice

(above intellect)

applies only to two things that are similar and related to each other, where both are possible,

and one chooses one of them,

And this concept is not relevant regarding the soul,

for its connection to the Holy One, blessed be He, is not due to a matter of choice,

but rather because it is "truly a part of G-d above"⁵,

unlike the body,

which "resembles in its materiality the bodies of the nations of the world",

and its connection to the Holy One, blessed be He, is because "us"

(specifically)

You chose from every nation and language."

And it can be said,

that the virtue of the body in which was the choice of the Holy One, blessed be He, is openly emphasized in the matter of karet - that the connection of the body with the Holy One, blessed be He, from the aspect of choice is to such an extent that even in a state of undesirable conduct to the point that "that soul shall be cut off from before Me",

this does not apply to the body.

And the explanation of this:

Regarding the soul - since its connection with the Holy One, blessed be He, is because it is "literally a part of G-d from above",

from the aspect of the limitations of the Giver,

behold,

an undesirable conduct due to its descent and its clothing in the body⁷"

(the limitations of the receiver)

is in contradiction and opposition to its connection with the Holy One, blessed be He,

and therefore "that soul shall be cut off from before Me"

(until the sin and defect are corrected through repentance"י-׳")

.

However, regarding the body - since its connection with the Holy One, blessed be He, is from the aspect of the choice in "the physical body which in its physicality is similar to the bodies of the nations of the world",

it is in a manner of joining the limitations of the Giver with the limitations of the receiver together,

that the choice is

(not from the aspect of the superiority of the body,

but)

from the aspect of the Essence

(limitations of the Giver)

,

and together with this,

the choice is in "the physical body that is similar

We return to the tractates of Nani'n - Berachot, Nazir, Yevamot, Keritot

in its physicality to the bodies of the nations of the world"

(limitations of the receiver in its being in its physicality,

before the refinement or rejection of physicality/ and therefore,

even in an undesirable state

(until "that soul shall be cut off from before Me")

the choice in the body remains in force

(and ultimately is also revealed in practice through repentance)

"׳.

And accordingly, peace is also achieved in the world

(as in "man is a microcosm")

- that the effect of peace in the world is

[not

(only)

through action on the limitations of the receiver that they not oppose Divinity,

in a manner of separation

(Tractate Nazir)

,

or even more than this in the manner of refinement and elevation to holiness

(Tractate Yevamot)

,

but rather

(also and)

mainly]

through the drawing down and connection of the limitations of the Giver and the limitations of the receiver together - a dwelling place for Him, blessed be He, in the lower realms⁸⁸"■׳,

that in the reality of the world as it is from the aspect of the limitations of the receiver,

a lower realm beneath which there is no lower,

the limitations of the Giver are drawn down and revealed,

that it becomes a dwelling place for Him, blessed be He"■׳.

And this concept is emphasized at the conclusion of Tractate Keritot regarding the sacrifices:

And as an introduction - that the above-mentioned regarding the choice in the body which is emphasized in the matter of karet is

(mainly)

through the concept of karet as it is in the Torah,

in a manner that actual karet does not occur, G-d forbid⁴i,

Moreover, even if actual karet does occur, G-d forbid - it is rectified through repentance.

And this concept is hinted at in the conclusion of the tractate regarding the sacrifices - because,

the sacrifices are atonement and rectification

(and repentance"')

for sin⁴",

"A person should consider when doing all these that he has sinned against his G-d in his body and soul and is deserving etc., were it not for the mercy of the Creator who took from him a substitute and atonement through the sacrifice etc."⁴⁵.

And in the service of repentance

(the rectification of karetot)

the connection of the limitations of the Giver with the limitations of the receiver is emphasized - that while in his status and condition

(limitations of the receiver)

,

in that same status and condition that he was at the time of the sin

(before separation from undesirable matters,

and certainly before their transformation to holiness/ "with that woman etc. and in that place"

(that "he stands in his love for her and in the strength of his body and in the country in which he sinned")

"⁴•,

he ascends to a high level where there is no place for the concept of sin

(limitations of the Giver)

,

"the Knower of mysteries testifies about him that he will not return to this sin forever□"⁴⁷,

and furthermore, this leap

[from one extreme to the other,

from a status and condition of "karet" to a status and condition of connection and attachment to the Holy One, blessed be He,

"Yesterday he was hated before the Omnipresent, abhorred, distant, and an abomination,

and today he is beloved, cherished, close, and a friend""⁴•]

did not happen through revelation of light from above

(because in his status and condition now

Sefer HaSichot - 5751

is not relevant to revelation of light from above)

,

but rather from his own self¹⁴,

that is,

that the limitations of the receiver become connected with the limitations of the Giver.

And along the lines of the matter of "we cry out against them" - that the action of nullifying the opposing force is

(not through rejection in a manner of war,

and not through refinement and transformation to holiness,

but)

through the leap to a high level where there is no place for the existence of opposition - closeness and connection with the Holy One, blessed be He,

the concept of prayer,

and its parallel in the matter of sacrifices

(that is at the conclusion of the tractate)

,

since prayer is in place of sacrifices"⁵׳,

that in both the closeness and connection with the Holy One, blessed be He, is emphasized: "korban" from the term closeness¹⁵,

and "tefillah" from the term connection⁴'¹.

And in continuation of the matter of sacrifices

(prayer)

that at the conclusion of the tractate comes the signature in the statement "Torah scholars increase peace in the world" - that the effect of peace in the world is

(not through refinement and transformation of the opposing force,

but)

through the ascent to a level where there remains no opposition to Divinity,

the connection of the limitations of the receiver with the limitations of the Giver,

as above.

And it should be added,

that this concept is also hinted at in the details of the matters of the sacrifices at the conclusion of the tractate - "The king said: a kid goat is beautiful.

And the queen said: a lamb is beautiful.

They said: let us ask him.

.

He is a High Priest and it is known to him that he offers sacrifices every day.

.

He said to them: If a kid goat is beautiful, let it be offered for the daily sacrifice.

.

And he did not teach him, for we learned: lambs precede goats in every place,

I might think because they are better,

therefore it is written: 'And if a lamb' -

it teaches that both are equally balanced":

It is known¹⁰⁰■¹⁵ that the two types of sacrifices,

"lamb" and "kid goat",

are two modes in drawing close to G-d: the service of the righteous

("lamb")

and the service of the penitents

("kid goat")

- as is understood from the Sages of blessed memory⁵⁴׳ "Why do goats go first and then lambs?

In the order of creation⁵⁵׳ first darkness and then light",

"Ordinary black goats, ordinary white ewes"⁵,

That is

That “lamb” refers to the righteous whose main service is in drawing down and revealing the light of holiness

"

(and then)

light",

And “kid” refers to penitents whose main service is in refining and transforming darkness

"

(at first)

darkness".

And the content of the inquiry whether “the lamb is beautiful” or “the kid is beautiful” – from the perspective of the giver’s qualities there is an advantage to the service of the righteous, which is in the manner of drawing down and revealing from above,

and from the perspective of the receiver’s qualities there is an advantage to the service of the penitents, which is in the manner of refinement and elevation of that which is below⁵⁷.

And the conclusion is that “both are equally weighted” – that service must be from the perspective of the giver’s qualities and the receiver’s qualities,

and both together.

And following this comes the conclusion in the maamar “Torah scholars increase peace in the world” – the effect of peace in the world from the perspective of the giver’s qualities and the receiver’s qualities together.

Based on this, it can be said that regarding the four tractates whose content is connected with the effect of peace in the world, there are two

We return to you, tractates of [the acronym] MIN – Berachot, Nazir, Yevamot, Keritot

Orders – the order of the tractates of the entire Talmud

(Berachot, Yevamot, Nazir, Keritot)

,

and the order in the acronym "BINIR"

(Berachot, Nazir, Yevamot, Keritot)

:

Both orders begin with tractate Berachot and end with tractate Keritot – because the beginning of the work of making peace in the world is through the revelation of the giver’s qualities

(tractate Berachot)

,

and its completion through the unification of the giver’s qualities with the receiver’s qualities

(tractate Keritot)

.

The difference is regarding the two tractates whose content is in the effect of peace in the world from the perspective of the receiver’s qualities – that there are two orders:

The order from the perspective of Torah,

"the word of G-d" that "from heaven I spoke with you"⁵ – from above to below⁵⁹: Yevamot – the completion of the action in the receiver’s qualities,

by means of refining and transforming it into holiness

(transformation)

,

and then Nazir – that the action in the receiver’s qualities is at least in the manner of separation

(subjugation)

,

so that he does not come to an undesirable matter.

The order from the perspective of the service of the Jewish people – “your children”

(the service of the Master of the Universe)

– from below to above,

from

the light to the heavy: Nazir – in the manner of separation

(subjugation)

and then Yevamot – refinement and transformation into holiness

(transformation)

.

And it should be added,

that in the order of “your children”

(from the perspective of human service)

there is an additional elevation in tractate Keritot – which is hinted at by the final kaf

("your children"/ that “it has a long leg extended downward

(from the line)

to hint that the illumination and drawing down of the revelation of G-dliness will spread and extend downward, downward,

until even in the level of Action it will all be holy to G-d"²*,

which is the matter of drawing down and revealing the giver’s qualities in the receiver’s qualities.

And it is appropriate to add and explain the precision in the conclusion of these four tractates in the emphasis of peace in the world that is brought about through the Torah – “Torah scholars increase peace in the world,

as it is said, ‘And all your children will be taught of G-d, and great will be the peace of your children’,”

"peace _in His _dwelling"¹:

And as an introduction – that regarding all the “four groups” in the service of the Jewish people in a state of opposition to holiness

(which correspond to the four manners/levels of the effect of peace in the world in the four tractates)

,

it is said “Speak to the children of Israel and let them journey etc.”⁴* – to draw down and travel to receive the Torah,

through the preparation of the splitting of the Red Sea.

And the point in this:

It is stated in the Midrash⁹⁵ that before the giving of the Torah there was a decree and a partition that separated between the upper realms and the lower realms – “the upper realms may not descend below and the lower realms may not ascend above,”

and at the giving of the Torah the decree was nullified – “the upper realms descended to the lower realms and the lower realms ascended to the upper realms.”

And from this it is understood,

that peace in the world

(connection of the world and G-dliness)

that is brought about through the “four groups”

(up to

Sefer HaSichos 5751

to the highest level of “we cry out against them,”

prayer)

before the giving of the Torah – is not complete⁶⁶.

And the explanation of this – that since the world in its own right

(as it is before the service)

is an entity that conceals and hides G-dliness

(world from the term concealment¹¹²)

,

and even opposes the service of G-d,

the connection that is effected in it through human action

(even in the highest manner)

is

(ultimately)

an addition to its existence,

and does not penetrate its essential existence.

In a slightly different style: Through the service, the world is elevated to a level where there is no opposition,

and therefore,

even when the revelation of that level penetrates it and becomes its substance,

nonetheless,

since this is done from the perspective of elevation to a level above it,

it is not the nature of the world as it is in itself

(world from the term concealment and hiding)

,

but as it “goes out” of its existence¹⁶.

And the innovation of the connection of the upper realms and the lower realms

of the giving of the Torah¹⁶ – that the revelation in the lower realm is not through a “going out” of its existence,

but rather that even the “lower realm” itself becomes connected with G-dliness,

but the connection of the upper and lower realms that was at the giving of the Torah is

(primarily)

a granting of strength for the service in Torah and commandments after the giving of the Torah,

that the revelations drawn into the world through the Torah and commandments given at the giving of the Torah will be in a manner that penetrates and becomes the very nature of the world,

as mentioned above.

Therefore,

regarding all the “four groups” it is said “Speak to the children of Israel and let them journey,”

to draw them into the journey to Mount Sinai to receive the Torah – because

the “peace in the world” through the manners of service of the “four groups” before the giving of the Torah does not penetrate the world itself,

its “lower realm,”

and therefore,

the journey

("and let them journey")

to receive the Torah is necessary,

for then the effect of peace in the world of all the “four groups”

(even the first group that said “let us fall into the sea”¹)

will be complete¹.

We return to you, tractates of BINIR – Berachot, Nazir, Yevamot, Keritot

And it continues in the verse⁷ “And you, lift up your staff etc., and the children of Israel will come into the midst of the sea on dry land” – that the understanding for the journey to the giving of the Torah

("and let them journey")

is through the splitting of the Red Sea:

"Sea,"

which covers and hides the things within it – hints at the concealment and hiding of the world that conceals and hides G-dliness¹⁷,

and dry land hints at revelation.

And the explanation of “and the children of Israel came into the midst of the sea on dry land” – that there will be a revelation of G-dliness⁷⁵

(dry land)

within the world itself,

In the midst of the sea.

And the connection of concealment and revelation

(sea and dry land)

which at the splitting of the Red Sea,

was a preparation and introduction⁷⁶ to the connection of the upper and lower realms at the giving of the Torah⁷⁷,

Through this power, the action of "peace in the world" is accomplished by all the "four groups" in completeness¹⁷.

Explains the nature of the

four groups' even though it negates all of them - for,

The negation is only in relation to the 'four groups' as they are before the innovation of the Giving of the Torah,

since the service of all the

four groups' must be based on the innovation of the Giving of the Torah.

And accordingly, it can be said,

that in the service of the 'four groups' in making peace in the world after the Giving of the Torah itself, there is an added elevation in the activity of 'Torah scholars'

(through Torah study)

similar to and analogous to the elevation of the Giving of the Torah relative to before the Giving of the Torah - 'Torah scholars increase peace in the world,

as it is said, 'And all your children will be taught by the Lord, and great will be the peace of your children':

And with the preface - that the superiority of Torah over commandments is like the superiority of commandments after the Giving of the Torah over commandments before the Giving of the Torah,

because:

The commandments are instructions to man how to conduct himself in the world,

and from this it is proven that regarding the commandments

(as the Holy One, blessed be He, contracted Himself to command man and the world)

there is some grasp of place for man and the world,

and consequently,

it is not so emphasized that the creation of the world is for the sake of the commandments,

for on the contrary,

the purpose of the commandments is to instruct the manner of conduct in the world.

However, the Torah is the wisdom of the Holy One, blessed be He, which preceded the world,

that in this level there is no grasp of place for man and the world,

since the Torah is not for the sake of man and the world,

but on the contrary,

the intention of the creation of the world is solely for the Torah¹⁷.

Therefore,

The effect that is made in man and in the world through the observance of the commandments is like an addition to them - in the manner and analogous to the effect through service before the Giving of the Torah; and the effect made in them through the occupation with Torah is in their entire essential existence.

And this is the content of the statement: 'Torah scholars increase peace in the world,

as it is said, and all your children

Light: And in the future, the revelation in the kingdom will be the kingdom itself.

And their example in the world - like the world as it is in itself,

and therefore,

"And the lost ones will come, etc.,' that even those who are not connected to be awakened by the revelation of light

(

lost ones')

they too will come to bow down.

Sefer HaSichos - 5751

'Taught by the Lord' and 'great peace of your children' - that the 'peace in the world' that is made through the occupation with Torah of the Torah scholars is in multiplicity,

a true multiplicity, above which there is none,

so that not a single point remains in the world vacant from the matter of peace,

since the peace that is made in the world through the occupation with Torah is in the entire essence of its existence,

as above.

And this statement is the conclusion and seal of all four tractates whose content is making peace in the world - since in all four modes-levels of making peace in the world, there must be

(and there is)

not only simple peace,

but also 'increase peace':

Through the observance of the laws

(commandments)

in the four tractates, simple peace is made

(in the manner and analogous to the action of the 'four groups' before the Giving of the Torah)

- for since the observance of the laws is an action in the world

(that there is an existence of the world before the observance of the laws,

and man acts within it)

,

then the action of peace

(even in the most elevated level)

does not penetrate into the essence of its existence,

since it is like an addition to its existence,

and not its essential existence,

and consequently,

the peace is measured and limited;

And through the study of the four tractates by 'Torah scholars'

(Torah)

"•",

"לימודי""

Havayah - the action of peace is made in the world in a manner that penetrates into the essence of its existence without leaving a single point vacant,

peace in an unlimited multiplicity,

for,

even though the action of peace is in each of the four levels according to its nature,

nevertheless,

in every level

(even in the first level)

it is in an unlimited manner,

that in this level it penetrates into the essence of its existence without leaving a single point vacant - 'increase peace in the world.'