English translation — ש״פ 41*9x13 סבה״ח מר־חשזן

that Torah and Israel are inferior to creation

(Reishis)

becomes a part of the creation itself: because Torah and Israel become a part of the creation

(,

"In the beginning, G-d created the heavens and the earth" in its simple interpretation/ until the material body

(of Israel)

is,

He resembles in his materiality to the bodies of the nations of the world•

(And were it not for the matter of free will, there would be no difference between them)

- And in the very level itself

(in the creation)

It is revealed and known in the entire world that they are,

the beginning• of the world

(as the interpretation of the homily)

And therefore Rashi* precedes the commentary

(,

seek Me")

For the Torah etc. and for Israel" - because not only that this is no contradiction to the existence of the world

(The simple commentary in,

“Bereishis bara"/ but on the contrary: in this consists the perfection of the world itself,

And this reveals the inner intent in the existence of the world — that the entire creation of,

"the heavens and the earth" is meant to bring out the effect of choice in Israel

(and Torah/ until then in the world there should be ■ simply the advantage that Torah and Israel are,

first• relative to the other parts of creation•⁴.

And we can connect this also to the end of Parshat Bereishis

(Noach begins with their end and their end with their beginning")

"And Noach found favor in the eyes of G-d": found favor in the eyes of G-d is above any matter

of reason etc.¹*,

Regarding the concept of free choice.

And according to the known, that the remembrance of Noah,

And also Noah with love You remembered•

(In the verses of Remembrances on Rosh Hashanah)

is,

From the very virtue of the Nasi*

(Above reason and knowledge etc./ one can say that it is connected with the beginning of the parshah,

Bereshit\",

Because of Israel, who are called 'first'.

And this is thus revealed in the world - that because of that which,

Noah found favor in the eyes of G-d, the Almighty saved him from the flood.

Until this also brought to,

These are the generations of Noah, Noah"**,

Rest for the upper ones and rest for the lower ones⁴*,

Then also in the lower ones,

(The physicality and materiality of the world)

became pleasant.

With this one will also understand the connection with the first commentary of Rashi on,

“Bereshis” -,

He [the Torah] should not have begun except from ‘This month is for you’ [Exodus 12:2]. And what reason did He begin with ‘Bereshis’? Because of ‘He declared the power of His works to His people to give them the inheritance of the nations.’

For if the nations of the world say to Israel, ‘You are robbers, for you conquered the lands of the seven nations,’

They say to them, ‘The entire earth belongs to the Holy One, blessed be He; He created it and gave it to whomever is upright in His eyes.’

By His will He gave it to them, and by His will He took it from them and gave it to us•:

The novelty in this is,

Not that Torah and Israel are higher than the world

(as it is emphasized in the commandments of the Torah beginning with,

"This month shall be for you•,

which were given specifically to Jews/ but even as Jews find themselves

Sefer HaSichos - 5752

in this physical and material world together with the nations of the world

(What.

Created G‑d" all equally in their materiality,

All the land of the Holy One, blessed be He, is in motion and there is a place for a claim that.

You are bandits, for you conquered the lands of the seven nations"

Being "inheritance of nations" which the Almighty "in His will gave to them" - it is revealed there that.

You have chosen us from all the nations",

So.

He revealed the power of His works to His people, to give them the inheritance of the nations\

And because just as the Almighty chose the Jews,

He also chose -.

In His will He took it from them and gave it to us" - to give the Land of Israel--,

the chosen land

(from among all the lands)

•- to be the chosen people.

and to add,

So through this that.

He gave us"

(by His will and His choice)

the physical Land of Israel,

expresses itself openly in this physical and material world,

G‑d's choice of the Jewish people

(specifically as they stand in the materiality of the world)

And one should connect this air with the continuation of the portions: only portion Bereishis or portion Noach

(as above, end of section/ one comes to P⁵ Lech Lecha,

Where it trembles how the Above- [supernal] says Avram,

“Go for you from your land and from your birthplace and from your father’s house to the land that I will show you.”

Although Avram is found in the physicality and materiality of the world -,

“your land”,

“your birthplace” and.

Beis Avich - he must go away from there and separate himself from it and go.

El ha'aretz asher ar'e",

And the Almighty gives him afterwards ⁹ Eretz Yisrael

(The seven lands and the Keni, Kenizi, Kadmoni⁷)-

However, A

Eternal heritage•– for Jews.

And through this, it becomes,

Arach" also in its inner interpretation.

I will show and reveal it in 'Betzimd'.

Then the one who had a halacha without be'erur,

then the Supreme Being reveals — through His choice in Jews — the true reality of Abraham and of every Jew

(who and what he is)

According to the aforementioned, also understood is the superiority of Shabbat Bereishit

(when one reads with gratitude the entire book of Bereishit, just as one then sets oneself aside, so it goes with him:

One must say that the two above-mentioned virtues in Jews

(As they stand

(from the aspect of their soul)

above the world,

and their virtue in the world from the side.

You have chosen us)

they stand out•

(in general)

During the year, there is a difference between the month of Tishrei and the other months of the year: In the month of Tishrei,

which is abundant in festivals,

it is openly evident

(especially)

how Jews are above the conduct of the world.

And especially on Shemini Atzeret and Simchat Torah

(the conclusion of the festivals)

-when the situation is of,

They shall be yours alone, and not for strangers with you.

I and the King alone,

And one sees how Jews redeem themselves with the Torah,

Standing above all matters: and in the other months of the year — is

(mainly)

the service in the world.

And on Shabbat Bereishit

(The conclusion of Tishrei and the beginning of the months of

Shabbos Parshas Bereishis,

Mevarchim Marcheshvan

and 5

this year,

starting from Shabbos Mevarchim Cheshvan)

one has both matters: the superiority of Torah and Israel as they are 'Reishis' for them

(above the worlds and as they are 'Reishis' of the world.

And therefore one receives now the writing,

That before one goes out from the month of Tishrei to all the service in the world,

Each one in his personal mission in the daily life,

One reads in the Torah.

"Bereishit bara Elokim et hashamayim ve'et ha'aretz"

That "Bereishit" means "for the Torah which is called reishit and for Israel who are called reishit" — one thereby receives the power that as one positions oneself on Shabbat Bereishit, it should go that way throughout the entire year,

That also in the service of weekday matters in the physicality and materiality of the world,

the virtue of Jews as the chosen people should be heard,

"You have chosen us from all the nations."

According to the above - that the advantage of Jews as the chosen nation comes to light specifically

(And on the contrary - specifically)

As they stand in this physical and material world — one brings out a practical difference in actuality,

Which is a main and fundamental aspect in the way a Jew must perform his service,

And especially in the time of exile:

Since that everything - the entire world - was created "for the sake of Israel",

And this comes to them *Vayed in this physical and material world, in the "And in them I have chosen" in the material body of a Jew, "which in its materiality is comparable to the bodies of the nations of the world" — it is understandable that in every situation and circumstance,

at all times and in all places,

Even in a most material state, even in _{the time of ga}lu_t _ Jews stand at the level of "first",

higher than all matters,

And on the contrary — for them everything was created,

being the chosen people in which

the Almighty has chosen

(for in this choice there is no distinction — no difference.

[If the entire virtue of a Jew *to "Reishis" would consist only of the virtue of the soul and the virtue of his spiritual and physical attributes relative to the nations of the world - then there would have been room to say,

that this is only in a situation and under condition when the soul is shining in a revealed manner,

but not in a situation of concealment and hiding or revealed actualization like in the time of exile: However, since "and us You chose from every nation and tongue, it is the physical body that appears in its materiality like the bodies of the nations of the world,"

then the choice always exists]

From this it is understood,

that even when Jews find themselves in exile under subjugation of kingdoms,

"Because of our sins we were exiled from our land*²* — even though they⁷ are not revealed as the soul is on the level of "Reishis" - nevertheless, the physical and material body of Jews is on the level of "Reishis",

Because of the Holy One's choice in this body - and therefore it is understood,

That not only are Jews currently not under the dominion of the nations of the world, heaven forfend

(not only from the aspect of their souls but also from the aspect of their bodies" / but on the contrary: they will be

(even during the time of exile)

"Beginning of all of creation,

and for their sake were created all the nations of the world and the rest of the parts of

Sefer HaSichos - 5752

the world.

[Until then, the greatness of the nations is entirely dependent on Jews,

as it is stated,

that "In every generation and every time,

the nation under which Israel is in exile is exalted above all other nations"]

And although in exile Jews find themselves in,

subjugation to the kingdoms"",

and one has the commandment from,

"The law of the kingdom is the law,"

and,

"they shall not rebel against the nations"⁸,

"Do not provoke the nations",

and so forth - is the reason on> this,

not because that Jews have a fear and dread of the nations

(in the time of exile)

and his splendor,

Because, on the contrary: Jews are in the category of,

First" that for them the world was created,

But the explanation of this is,

In the manner of the command,

Do not distress Moab and do not provoke them to war""

(And likewise regarding Ammon"/ that this is not

(as if like good advice)

Because Jews must fear them

(due to their ket)

And one must reach them,

But as it is explicit in the verse" the reason:,

"For I will not give you from his land an inheritance, for to the children of Lot I have given Ar as an inheritance."

So thus the Almighty established the order,

That just as,

By His will He gave us the Land of Israel,

So it is,

By His will He gave them the lands of Ammon and Moab,

And not to Jews,

And therefore,

Do not provoke war against them⁷.

And similarly regarding 'do not provoke the nations' and 'the law of the land is law'

(etc.)

So this is not due to fear, G‑d forbid,

But because the Almighty established and commanded that this must be the order during the time of exile: However, it is understood and simple that this does not affect at all that which Jews are

(even during the time of exile)

the chosen people,

"the first" of all the world and all the nations.

That is to say that in addition to this, that "the law of the land is law" is only regarding certain physical matters.

Laws of monetary matters,

taxes, levies, and the like)

but not regarding matters of Torah and commandments regarding which there is a clear ruling in the Torah*⁷

[And in the words of my revered father-in-law, the Rebbe⁷⁵: 'Our souls were not exiled in exile,

and they were not handed over into subjugation of the kingdoms]

— it is only regarding the bodies and physicality

(and materiality)

from a Jew,

he remains always,

"Bereishis" and

Parshas Bereishis,

Mibeit Chayeinu Mar-Teshun

above the nations,

and the reason the "dina d'malchusa dina" is not because he is subject to the subjugation and rule of the nations",

but because G-d has established this order in exile,

("Because of our sins")

From this it is also understood regarding the kindnesses that one receives through the nations during the time of exile,

for which one must thank them,

until [the verse] "And seek the peace of the city, etc., for in its peace will be your peace" — but this is not because Jews need to come to their kindnesses, heaven forbid,

On the contrary: "The kindness of the nations is sin"; and when one receives from them kindnesses that help Jews in Torah and mitzvos — that is not "kindness of the nations",

but a kindness from the Almighty

(which He brings to Jews through the nations of the world,

Because such is the will of the Almighty, that this should be the order in the present time/and therefore this is not _"a sin* etc.

And to add,

That the above-mentioned matter in Shabbat Bereishit stands even more emphatically and openly in this year - 5752,

Which Jews have recorded as an acronym: "It will be a year of wonders in it",

And "wonders include"

("in all, from all, all")

"Wonders" - Nun wonders - means a completeness in the revelation of the aspect of wonder,

That even one instance of wonder is separate and distinct from other matters,

And certainly so regarding fifty wonders.

And to add,

That Nun is also connected with Yovel (Jubilee) years,

Which is called "olam" (world/eternity)¹■

(eternity)

And "Hiyeh Tehei Shnas Niflaos Bah" alludes,

That in addition to "Shnas Er'enu Niflaos" last year - which certainly becomes in this year "Mizdayein BaKodesh" - is added this year,

That the year will be

(in the manner of Tehei - Behivyasah Tehei")

"Nifla*os Bah" - the wonders will be

(not just a detail in the year,

but)

the essence of the year,

And "wonders in everything,"

in all things.

And it can be said that the revelation of "wonders in it"

(wonders that are entirely separate and distinct)

is also expressed in the revelation of G‑d's choice of the Jewish people

(For choice is in the category of wonder,

above all concepts,

as above)

And as we have already seen openly the wonders at the beginning of this year — continuing from the wonders of last year — especially in connection with the fact that

that country

(Russia)

is letting out and assisting thousands upon thousands of Jews to ascend to Eretz Yisrael

(and to other places/where they can live in full freedom in their private lives — the revelation of the superiority of

Sefer HaSichos — 5752

Yisrael,

In a manner that the atmosphere of the nations of the world recognizes and assists in this.

And as an introduction,

That - the revelation and recognition in the world and from the nations of the world of the greatness of Israel becomes strengthened from generation to generation,

coming ever closer to the true and complete redemption,

when will be fulfilled the verse "And nations shall walk by your light,"

"And kings shall be your tutors and their princesses your nurses,"

etc.

And all as preparation for this,

Throughout the generations - even during the time of exile - one finds that even the nations of the world recognized that Jews are the chosen people.

As is evident in various midrashim of our Sages.

[For example: the Gemara in Zevachim,

that a king of the nations assisted that a Jew be dressed "for honor and glory,"

"I will fulfill in you, and kings shall be your guardians,"

and more]

And as is also known,

The nations of the world call Jews in their language

(Or when they speak to one another)

- the "Chosen People".

And in this, more was added in later generations⁷",

and especially - in the United States of America

(and other countries)

which is a country of kindness,

What allows Jews to perform their service with tranquility of soul and tranquility of body,

and even assists them in this,

and assists Jews in the Land of Israel etc.

And in this itself - more has been added in recent years,

and especially in the past year

(the year of 'show us wonders')

and the beginning of this year

(the year of 'wonders in it')

- Regarding the permission to leave and the assistance from that country for the ascent of our brethren, the Children of Israel, to the Land of Israel,

as above.

And it can be said that the path in all this was broken through by the actions of the great Jewish leaders throughout the generations with the nations of the world,

and especially — from our saintly leaders

[beginning with the Alter Rebbe,

who became involved in worldly affairs,

as is known his efforts for Alexander's victory over Napoleon for the benefit of the Children of Israel

(in spiritual matters)]

It may be said,

that now the benefit of Bnei Yisrael from that country has also emerged in a physical sense,

with the help from that country for Jews to leave from there,

as above]

And may it be His will,

that in this there should come more and more in the manner of increasing and add light,

Until all limitations are nullified in the diffusion of kindness to Jews and in the recognition of the merit of Israel and in their ownership of the Land of Israel

[That every Jew - even in this time - has a portion in the Land of Israel]

In accordance with Rashi's words at the beginning of our parshah: "He declared the power of His works to His people, to give them the inheritance of the nations,

That if the nations of the world say to Israel, 'You are robbers, for you conquered the lands of the seven nations,'

They say to them, 'All the earth belongs to the Holy One, blessed be He,'

He created it and gave it to whomever is upright in His eyes,

By His will He gave it to them, and by His will He took it from them and gave it to us."

[And as in these days it was actually proclaimed at a gathering of the U.N.,

that the Land of Israel and especially Hebron,

belongs to Jews,

as it is written

Shas Bereshis,

Mibe'er HaChayim Med-vzhuson

it states in the Torah,

and in their language - no,

Kiyubel*,

That they also consider it a holy book!

From all the above it is simply understood how much T. is absolutely excluded from the announcement that was published recently - that Jews in Eretz Yisrael must submit to the pressure of Umos HaOlam regarding Eretz Yisrael because of 'Al tisgarer ba'umos',

And why

(the Jews)

find themselves under the control of Umos* HaOlam and are dependent on their favors,

Until - moreover: that the salvation and existence of Jews in Eretz Yisrael is

(was)

depends on the nations of the world,

R"L H"L!.

Firstly

: i.e., to say that the existence of Jews is in doubt, R"L H"L.

The Jewish people are eternal because they are G-d's people and G-d is eternal

(as it is written,

I, the L-rd¹⁴ have not changed, and you, children of Israel, have not been consumed*,

And moreover,

And moreover)

Secondly

: Every Jew knows simply,

That the beginning and opening of the entire Torah is:,

Bereishis*,

And Rashi* explains on this:,

For the sake of the Torah which is called reishis and for the sake of Yisroel who are called reishis*!

It is understandable really simply,

That the nations of the world are not the owners over Jews, G‑d forbid!

And since this is the beginning and opening of the entire Torah - both the Written Torah and the Oral Torah

(,

Its explanation* of Toshav*כ which was given together with Toshav״ב"

which this includes

all that a senior student will innovate״יי,

The Torah that was learned and added among Jews over the course of all generations - it is understandable,

that,

Bereishit,

For the Torah which is called first, and for Israel which are called first*,

is a principle in the entire Torah.

[As simply understood,

and all the more so regarding that every matter in Torah - also the order in Torah - is with the utmost precision,

all the more so regarding,

Bereishis*,

the beginning of the entire Torah.

which is the beginning of every matter,

Even in the language of human beings,

is with the utmost precision,

all the more so in Torah"]

And despite this - a Jew stands up to proclaim publicly before many tens of thousands of Jews who came to hear,

Torah* - that the existence of Jews depends on the nations of the world!.

The wonder in the matter is even stronger coming now from the festivals in the month of Tishrei when Jews said several times in their prayers,

You have chosen us from all the nations*!

And to such an extent is this simple - that it would not occur to anyone at all that one needs to defend it.

And especially a Jew.

- Even the nations of the world recognize that

Sefer HaSichos - 5752

Jews are the chosen nation.

And throughout the generations, this was a simple matter.

Until that even in the generations when there were concealments and hidden things, etc.

(As in the time of the Maskilim and the like / a rabbi with ordination would not dare to proclaim such a thing!)

And

The.

The claim of "Do not provoke the nations" etc. and the kindnesses that one receives from the nations of the world - has no relevance to this at all,

Because it is understood and simple,

Then "Do not provoke the nations" etc. concerns, Heaven forbid, not at all about this.

"In the beginning for the sake of Israel" and this.

"You have chosen us" - and as discussed above

And furthermore, and the main point

: It is understood simply,

That when it comes to the fulfillment of Torah and mitzvos - there is nothing left to say but 'do not provoke' etc.

And certainly in our case - where it is a matter of saving lives regarding the return of territories,

As the ruling in Shulchan Aruch Orach Chaim section 329

(As discussed many times/ that,

Non-Jews who besieged the cities of Israel.

If they came for matters of life.

And even if they have not yet come but are only about to come, we go out against them with weapons and desecrate the Shabbat for them.

And in a city bordering the frontier, even if they do not intend to come except for straw and hay, we desecrate the Shabbat for them, lest the city be captured and from there the land will be easier to conquer before them.

May it be His will that he should return in his words.

Even King David said.

Errors, who can understand?

[And now the main point: that one should not magnify the error,

through saying explanations and commentaries etc. beyond the truth,

and this will anyway not help,

only make it even worse,

because,

Truth will sprout from the earth"

And furthermore, the main point - that one should not need to speak at all about negating such matters,

And from now on - speak only in praise and virtue of every single Jew,

And especially - regarding that which they add in Torah study and fulfillment of the commandments,

Including and especially - in the regular Chitas lessons,

acronym for Chumash, Tehillim, Tanya

(as is customary to mention at this time when one begins learning Torah from its beginning on Simchat Torah)

And further, and this is the main point: it should come to the recognition throughout the entire world, including among the nations of the world, of the virtue and praise of Israel -,

as a beginning for Israel.

And - that Eretz Yisrael belongs to the Jews,

Until - the completeness of the revelation in this,

In the true and complete redemption,

when we will have, in addition to the seven lands, the air of Kenite, Kenizzite, and Kadmonite*,

And immediately and at once literally,

On Shabbat Bereishit, may it be a year of wonders in it - the revelation of the wonders of the Holy One, blessed be He,

Until the essence of the wonders,

As in the days of your exodus from the land of Egypt, I will show him wonders.

In the true and complete redemption through our righteous Moshiach,

And one goes completely empty in.

These are the generations of Noach, Noach"

Pleasure for the upper ones and pleasure for the lower ones,

And then - "Go for yourself from your land and from your birthplace and from your father's house to the land that I will show you,"

Then all Jews - even those who are currently in the diaspora

(including the fathers of Chabad Chassidus - the Alter Rebbe,

the Mitteler Rebbe and the Tzemach

Psalms 19,

Sefer HaSichos - 5752

From the talks of Shabbos Parshas Noach,

4 MarCheshvan 5752

Shabbos Parshas Noach is a general Shabbos,

Being the first Shabbos in which the work of the six weekdays after Shabbos Bereishis is completed

(The conclusion and seal of the festivals of the month of Tishrei,

after which begins the main work in the world,

heaven and earth and all their host)

- as emphasized in the name of the parshah: "Noach,"

from the term rest,

"rest of the spirit■

which is the aspect of refraining, like a person who refrains from his work,

And in what is written: 'And He rested on the seventh day,' and its Targum is 'And He rested on the seventh day,'

That is,

that in the name of the parshah, the entirety of the matter of Shabbos is emphasized.

And the explanation for this:

Among the reasons that 'Shabbos Bereishis' is a general Shabbos,

as the saying of our Rabbis, the Rebbeim⁵: 'As one sets up Shabbos Bereishis, so goes the entire year.'

(The conduct of Shabbos Bereishis extends throughout the whole year)

— since 'from it⁶ all the days are blessed'⁵,

All the days of the first week of actual work in the world,

which also include the weekdays of all the weeks throughout the year⁵,

for in each week

these same seven days repeat and recur,

from Sunday to Shabbat / the seven encompassing days that include all the duration of time.

And from this it is understood that also.

Shabbat Noach is a general Shabbat - being the first Shabbat in which the work of the six days of creation is completed

("And the heavens and the earth and all their host were completed"•)

of the first week,

which includes all the weeks of the year•,

and therefore the generality of the concept of Shabbos, whose concept is rest, is emphasized in it,

Noach",

rest of the spirit.

cessation like a person who ceases from his work."

And it follows,

that the Shabbos of Bereishis includes the work of all the days of the week

(including the year)

as it is in potential,

and the Shabbos of Parshas Noach

(after the work in practice during the six days of action)

includes and brings into being.

The "touchstone" for the service of all the days of the week

(in the entire year)

as it is "in actuality".

And we must explain the connection and relevance also to the content of the weekly Torah portion•■: