English translation — ש״פ נח, ד׳ מד־חשין

From the aspects common to the portions of Bereishis and Noach

(in which the addition and superiority of the portion of Noach over the portion of Bereishis is emphasized)

- The creation and existence of the world: As the portion of Bereishit recounts about the creation of the world,

In the beginning G-d created the heavens and the earth",

These are the generations of the heavens and the earth when they were created"׳,

And in the portion of Noach it is told about the promise

(and the oath")

about the existence of the world,

"Yet all the days of the earth etc. shall not cease",

"This is the sign of the covenant which I am giving between Me and you etc. for everlasting generations: I have set My rainbow in the cloud, and it shall be for a sign of a covenant between Me and the earth."■.

"And from the differences between them" - that in Parshat Bereishit it discusses the completeness of the world

(,

"The world was created in its fullness"")

as it is very created by the Holy One, blessed be He,

and therefore,

When the world descends from its level as it should be from the will of Hashem, the world cannot exist,

as related in parshas Bereishis,

And Hashem saw that the wickedness of man was great in the earth etc. and Hashem regretted etc. and Hashem said I will blot out etc.; and in parshas Noach it discusses the perfection of the world as it was created etc.,

that even in a lowly state, one can engage in clarifying and refining the world

(through teshuvah)

and therefore,

In my cloud upon the earth

(Rises in thought before bringing darkness and destruction upon the world)

And the rainbow was seen in the cloud, etc. 'and I will see it to remember the everlasting covenant, etc.' ■,

That is the matter of making a covenant

With Noach until his service in isolation of refining the lower world that has no lower beneath it,

It was done,

Pleasure of the spirit,

That the will of the Holy One, blessed be He, was fulfilled in the creation of the world,

The Holy One, blessed be He, desired to have a dwelling place in the lower worlds."

In a different style: In Parshat Bereishit, the emphasis is mainly on the status and condition of the world as it is from the perspective of the supernal intent

(,

in potential)"

Noach emphasizes mainly the status and condition of the world as it is from the perspective of man's service

(,

in actuality"/ that even in the lower world, than which there is no lower

(And until the ultimate descent of,

"The earth became full of violence"■■/ becomes a state and condition of clarification and refinement

(And until purity■■)

- *New Moon see"נתן,

And on a deeper level - that the actual work

(In Parshas Noach)

adds a greater elevation regarding the state and condition from the side of creation

(In the portion of Bereishis/ as hinted at the end and conclusion of the portion of Bereishis regarding the virtue of Noach,

And Noach found favor in the eyes of Hashem":

In the creation of the world it is written,

"In the beginning Elokim created the heavens and the earth",

"Thirty-two times Elokim is said in the act of creation" - because the creation of the world is in the name of Elokim,

which means "the Master of ability and Master of the—

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06 - 06.

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Sefer Noach,

4th of Marcheshvan

And these two matters are connected to each other,

That the existence of the world is emphasized by the rainbow,

As it is written, "This is the sign of the covenant which I have established between Me and all flesh that is upon the earth" - in which it is hinted that in the existence of "all flesh that is upon the earth," the active force that enlivens and brings it into being is recognized and revealed,

That this is the aspect of the name Havayah,

From the expression 'He Who brings into being,'

And up to the name Havayah which is above the world,

was, is, and will be as one"

the essential name"

And up to the pleasure in the creation of being from nothing,

from "His essence and substance of the Emanator, blessed be He, whose existence is from His substance and is not caused by any cause that preceded Him, G-d forbid, and it is clear that He alone, by His power and ability, can create something from nothing and the absolute nonexistence"

that is recognizable in the physical being that its existence is the true being".

And one should add,

that the elevation that is brought about by the actual work

(Parshat Noach)

regarding the standing and situation at the beginning of creation

(Parshat Bereishit)

- is hinted at in the portion of Lech Lecha which they begin reading in the Mincha prayer of Shabbat of Parshat Noach,

at the conclusion of the seven days of the circuit of the first week of work in the world:

"Lech Lecha' indicates a true journey,

Note 1)

"Like the appearance of the rainbow, the prince, Yud, from him on the day of the tax, 57, appearance of the brightness around, it is the appearance of the glory of Hashem"

(And see Sefer HaLikutim

(Chada L'Heitz)

Tzaru Keshet

(page 290 and onward)

and Shad)

And you shall fast? yay,

The Name Havayah that is among the holy shells? includes also the Name Havayah of the side of holiness that is also your soul and the exile of our form

(A spark from the depths of the earth? and a bird was cut? a net for the shadow of the end of the Torah? Mofaz? z"l not changed?),

There is revealed the strength of "I am Havayah, I have not changed",

That they call the Name Havayah of the side of holiness? it,

The truth of thorns? the and N.L.G. is specifically disconnection

(See Likutei Torah, ch. 98)

which is incomparable to its place

(his standing and condition)

the previous,

and until through this his true virtue is revealed,

as explained: "which I will appear•",

"I will appear and reveal you in yourself"".

And the matter in this - that through the actual work in the lower world, the true reality of each and every Jew is revealed,

that in every situation and circumstance

(even when he is in a lowly world)

he is bound and united with G‑dliness,

and not only that, but through his service he refines and purifies the world and draws down and reveals G‑dliness in the world.

And it can be said,

that through this, the matter of walking also in the level of G‑dliness is achieved

(so to speak/ that the truth of the matter of the unity of Havayah — that 'Havayah is Elokim',

that also the name Elokim, which is associated with the creation of the world,

His true reality is the name Havayah which is above the world."

According to what was said above, that in the week of Parshat Noach is included the service of the entire year as it is in actuality,

It is understood,

That Shabbat Kodesh Parshat Noach is the appropriate time for a righteous accounting of the actual service of the new year in which we are already — to examine all the details of the service of the six weekdays and the Shabbat day"

(including all the days of the week

Sefer HaSichos - 5752

of the entire year/ in order to correct and complete all the aspects of the actual service to the ultimate perfection.

And one must say,

that the making of the accounting of tzedek on Shabbat Parshat Noach for the first week of actual work,

must be in a manner appropriate to the content of the actual work — whose essence and purpose is to reveal in the world the level of G-dliness that is above the world,

Hashem is Elokim".

And to note,

that this matter is emphasized also in the work of teshuvah"

(after the preface of the accounting of tzedek)

- "Return, O Israel, to the Lord your God,"

that the repentance is in a manner that Havayah becomes your God,

And to the completeness of the repentance on Yom Kippur, which ends and is sealed with saying seven times "Havayah is the God,"

And accordingly,

also the charity account is made in a more elevated manner,

as follows.

And as an introduction:

The principle that "all Jews are presumed to be kosher" is

(primarily)

regarding others

(as we find in halachah regarding testimony and the like)

but regarding oneself,

one cannot rely on the "presumption of kashrus"

rather one must examine

(from time to time)

his standing and condition by making a cheshbon tzedek (accounting of righteousness)

regarding all details of his matters in thought, speech and action,

and to accept upon himself to correct and complete the matters that require correction and completion,

and moreover, and this is the main point,

to correct and complete them in actual deed,

that "the deed is the main thing".

And the correction in actual deed pertains and relates to teshuvah itself - for even though "the essence of teshuvah is in the heart" ■⁵,

And as the ruling in the Gemara⁵ that through meditation of teshuvah one becomes a tzaddik

(and even more so: a "complete tzaddik"--)

this is because the meditation of teshuvah in the heart is in a manner that includes

(in potential)

the continuation after this until actual deed

(which is the main thing)

And this matter is more emphasized in teshuvah regarding matters between man and his fellow.

(in which the action of the Torah in the world is more emphasized)

—for "he is not forgiven forever until he gives his fellow what he owes him and appeases him,"

as it is written: "and he shall restore the stolen object which he stole."

For example, in subtle theft,

that "he gave him

(peace)

and did not return"

(Shalom)

robbing the poor in your houses"⁵,

Even when the reason that he did not return the greeting is because he was busy and preoccupied with a matter of a mitzvah•⁵

(And perhaps because of this he did not notice

Parshas Noach,

4th of Mar-Cheshvan

In it/ and certainly he did not intend to harm us G‑d forbid,

Nevertheless,

Since in practice his friend suffered a loss of spirit⁵,

He must appease and placate him.

[To note,

that this matter can

(and must)

also take place on Shabbat,

And in particular, that the Sabbath day is the most suitable and auspicious time to increase love of Israel and unity of Israel,

as we find in Halacha regarding participating in a meal with a friend on the Sabbath day,

and is also emphasized in the custom of Israel of hosting guests on the Sabbath day.]

And since the account of righteousness is in a manner that he searches through the details of his affairs,

and strives and engages in their correction in actual deed – then he is

(at the time of action)

in a state and condition of measurement and limitation,

According to the value and relation to the measurement and limitation of the details of his affairs that he is focused on and engaged in their correction,

Each and every detail according to its matter.

And there is a more elevated manner — that in place of searching into his deeds, he rises to a higher level and world,

to be completely immersed in prayer and Torah, etc.,

and automatically the undesirable matters will be pushed away and nullified,

because a little light pushes away much darkness,

and all the more so much light; but on the other hand,

in this manner, it does not

The correction and completeness of the private matters is emphasized,

since he is not occupied with them.

And the true completeness is in the connection of both levels together - that the account-justice, the correction and completeness of the private matters through occupation with them,

is,

out of a movement of ascent to a higher level,

to draw it down and reveal it in the measure and limitation of each and every detail according to its matter,

so that it be in a manner fitting the higher level - in the manner and example and accordance of the drawing down and revelation of the name Havayah in the name Elokim,

which is done in actual work• in Parshat Noach.

And we must add,

that this humility also relates to negating feelings of pain and bitterness resulting from the account of righteousness

(when he sees that there are matters that require rectification)

- since what is primarily felt by him

(not the deficiency in the particular matters,

but rather)

the movement of elevation to a higher level,

to draw it down and reveal it in his particular matters,

And deeper still,

that he feels that the purpose of the descent to a state and situation requiring correction is for the completeness achieved through teshuvah,

that the strength of a Jew's connection with Hashem is actually revealed even when he is in a lowly state,

in the manner and example of the completeness of the name Havayah when it is drawn down and revealed also

Sefer HaSichos - 5752

from the contraction and descent b)

the name Elokim,

and therefore,

"The accounting of tzedek and teshuvah is done with a feeling of joy and delight."

And this matter is emphasized also in the manner of the service of the Sabbath day - the content of

(Parshat)

Noach,

rest and cessation of the Sabbath day:

The essence of the Sabbath day - as it is written: "And a Sabbath day to Hashem your G-d,"

that the name Havayah is drawn down and revealed in the name Elokim,

And as explained in the discourses of Chassidus" on the interpretation of the verse⁷,

And God completed on the seventh day"

That is, the essence and level of the attribute of constriction and concealment of the name Elokim was concluded, and the revelation of the name Havayah was drawn forth,

Sabbath to Havayah".

And this matter is also emphasized in the teshuvah of the Shabbat day,

"Shabbat is an acronym for 'Tashuv'" _ that the teshuvah of Shabbat is the superior teshuvah" which is with great joy",

since it is not in a manner of dealing with the negation and correction of undesirable matters

(the lower teshuvah whose time is

before the day of praise)

but in a manner of rising to a higher level

through involvement in the study of Torah■⁷

(the revealed part of Torah and especially the inner dimension of Torah⁷⁷)

in complete mastery,

in a manner of "attachment of spirit to spirit"⁷⁷,

in a "wondrous unity unlike any other"⁷⁷,

And moreover,

that his entire existence is nullified and completely concealed in Torah,

in the manner and likeness of the standing and state of the future to come

(which relates to the Shabbos day,

"for a day that is entirely Shabbos and rest for eternal life"⁵^ as the Rambam writes at the conclusion and seal of his book•⁷ that "at that time" the study of Torah will be in the manner of "as waters

("there is no⁷⁷ water but Torah"•⁷)

cover the sea".

And we may add,

On Shabbos Parshas Noach, the aspect of teshuvah with joy is most emphasized⁷⁷ -

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Sefer HaSichos - 5752

"From forty years that G-d gave you a heart to know and eyes to see and ears to hear."

And especially in this year - 5752 - whose initials

(after and with addition to the previous year,

5752,

It will be a year of wonders, I will show him)

"It will be a year of wonders within it",

And "wonders in all",

"In all, from all, all"

(In gematria, "Kabetz"¹⁷/ which includes all matters entirely)"

(Additionally, the letter Beis is the prefix preposition for all matters)

And foremost and primarily, the 'wonders' and the true and complete redemption,

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

And in particular, after the first month of the year has already been completed,

"Tishrei",

the letters of 'Reishit'⁴,

which includes the entire year,

and we stand on the first Shabbat of the completion of the work in the world,

in which the general concept of Shabbat, which is connected with the redemption, is emphasized.

And particularly the Shabbos day after midday,

the time of the third meal associated with Yaakov,

the third of the Patriarchs,

corresponding to the third Redemption and the third Beis HaMikdash.

("On the third day He will establish us and we will live before Him"¹⁹/ and we contemplate the Torah reading: "Lech Lecha etc. to the land that I will show you,"

a command and empowerment to every Jew and to the entire Jewish people

(through Avraham,

the first Jew,

"Abraham was one"⁷)

to go from the exile to

the redemption,

and in a manner of a double journey

("to to"²¹)

which also hints at the speed of the journey,

that the perfection in this is in the manner of "I will come with the clouds of heaven" - then certainly and certainly all the deadlines have already ended,

and they have already repented,

And now the matter depends solely on our righteous Moshiach himself!

*

Continuing the above discussion regarding the charity account,

and especially in relation and connection to the Redemption - we must arouse regarding adding caution and beautification in Kiddush Levanah,

which relates

Shas Noach,

daf Mar-Cheshvan

most particularly to the content of the matters mentioned above,

as will be explained below.

And as an introduction:

The existence of the world in such a way that "day and night will not cease"

(after the flood••■)

depends on the course of the sun and the moon,

which travel with regularity and continuity as established by the Holy One, blessed be He, at the beginning of their creation,

as it is written²².

Let there be luminaries in the firmament of the heaven to divide between the day and the night.

and for seasons³•²⁴ and for days and years",

And as it is said in the blessing for the sanctification of the moon:.

He gave them a statute and a time that they should not change their function""²⁵,

A statute is a fixed thing for the sun by day and the moon by night,

And He gave them a time, that is, the time of the revolution of the moon's orbit in 29 days, 12 hours, and 793 parts,

And the revolution of the sun in 365 and a quarter days²⁶,

including and especially the established order of Kiddush Levanah (Sanctification of the Moon),

which is not full throughout all the days of the month,

but at the beginning of the month,

and it goes and diminishes until it disappears completely,

and afterwards returns and is renewed - on which we recite the special blessing of Kiddush HaChodesh.

And an explanation of the greatness of the elevation of Kiddush Levanah,

as our Sages of blessed memory said²⁷,

"Whoever clarifies regarding the month in its time is as if he receives the face of the Divine Presence,"

And as we say in the blessing of the sanctification of the moon,

"If Israel had merited nothing else but to greet their Father in heaven once a month, it would be sufficient."

"Therefore, we recite it standing" -

Because Israel in its exile does not merit to see the face of the Divine Presence and is far from receiving it,

but the renewal of the moon

is a sign for Israel that they are destined to be renewed like it, to glorify their Creator in the reception of the face of the Divine Presence.

And therefore, when we bless the new moon at its proper time, which is a sign that we are destined to be renewed like it,

it is as if we are receiving the face of the Shechinah"²⁸.

And this is also among the reasons for reciting in Kiddush Levanah.

David, King of Israel, lives and endures"²⁹,

that his kingdom is compared to the moon"³⁰,

and is destined to be renewed like it,

And the Congregation of Israel will return to cleave to her husband, who is the Holy One, blessed be He, similar to the moon that is renewed together with the sun,

as it is said: "³¹ The Lord is a sun and a shield,

and they go making rejoicings, dances in the sanctification of the month, like the joy of a wedding.""³².

And more deeply - in the style of the Kabbalah and Chassidut•³³:

The moon - refers to the Sefirah of Malchut,

which,

has nothing of itself.""³⁴,

and receives light from the sun,

in the aspect of Ze'ir Anpin,

sun of Havayah"

from which the revelation in the name Elokim is drawn,

sun and shield of Havayah Elokim".

and based on this,

The changes in the light of the moon in the manner of receiving the light of the sun indicate the manner of the drawing down and revelation of the name Havayah in the name Elokim,

And in the future to come,

when the blemish of the moon will be filled,

and there will be no diminution in it, and the light of the moon will be like the light of the sun"³⁵,

will be the completeness of the unity■" and the revelation of the name Havayah in the name Elokim,

"Havayah is Elokim".

Sefer HaSichos - 5752

And one could say,

that in Sanctification of the Moon"

(after it decreases and diminishes and returns and is renewed)

is hinted the entirety of our actions and our service throughout the time of the exile

(the waning of the moon)

that through this we come to the true and complete redemption

(renewal of the moon/ that the intention in this is to make a dwelling for Him, blessed be He, in the lower realms,

that even in the lower world, than which there is no lower in terms of the concealment of His light, blessed be He,

from the creation of His world through the name Elokim

(in the manner of the diminution and blemish of the moon) will be drawn and revealed His light, may He be blessed,

the name Havayah,

which is the essential name,

that becomes an abode for Him, may He be blessed,

an abode for His essence itself

and through this is made,

a surpassing of spirit

Since the will of the Holy One, blessed be He, was fulfilled, who desired to have a dwelling place in the lower worlds

(as above, sec. 62/

Based on this, it is understood,

that when one makes a calculation of tzedakah at the end of the first week of work in the world in the year 5752,

will be a year of wonders in it,

and we come to the conclusion that the matter depends only on Mashiach Tzidkeinu himself

(as above, sec. 9)

- this matter must be expressed with added caution and hiddur in Kiddush Levana,

that they are destined to be renewed like it,"

in the true and complete redemption through David Melech HaMoshiach,

David, King of Israel, lives and endures."

And more specifically:

To all, first - to be careful and to make more effort in Kiddush Levanah,

in important and beautiful garments,

in the street and in a multitude of people, the majesty of the king,

also in those places where until now they were not careful

the mashpia z"a to the recipient from above to below,

by the connection of the recipient from below to the mashpia z"* from below to above,

3. Connection of the two aspects together,

Great is the taking of the redeemer and they rejoice like the abundance of fatness.

about this

(according to the dwellers among the converts* / also includes the caution regarding the time of Kiddush Levanah - for we find differences in customs: after 3 days from the molad⁷,

after 7 days from the molad•

and on Motzaei Shabbat<',

if the night of Motzaei Shabbat is before the 10th of the month.

but if it is after, we do not wait until Motzaei Shabbat,

Perhaps there will be 2 nights or 3 or 4 clouds and they will not see the moon and the time will pass"¹,

And especially in countries where it is more common that the sky is covered with clouds,

And especially in the winter season ■ - and each river flows according to its course,

And in every place according to its circumstance

(In a place where there is a question and doubt, they should act according to the ruling of the local rabbi and instructor/

And further and primarily - Kiddush Levanah with special intention to hasten and speed and effect immediately and at once the coming of David, the king Moshiach,

Through increasing the demand and request for the redemption,

At the conclusion and seal of Kiddush Levanah:,

And they will seek the L-rd their G-d and David their king, your mother.

And may it be His will that before Kiddush Levanah of the month of MarCheshvan — and especially in this year since Cheshvan and Kislev are both full,

there are three complete months

(Tishrei, Cheshvan, Kislev)

in one continuous sequence,

which through this becomes,

a chazakah at the beginning of the year for the completeness of the months,

which alludes to the perfection of Bnei Yisrael that 'are destined to be renewed like her' — 'the verse that is written will be fulfilled in us: And they shall seek the L-rd their G-d and David their king, Amen,'

the coming of David Melech HaMoshiach — speedily and immediately, literally.

And simply — that immediately and at once the command is fulfilled that we read right at the time of Minchah:,

Lech Lecha etc. to the land that I will show you,

to our Holy Land,

since 'To your descendants I have given this land, from the river of Egypt to the great river, the Euphrates river: the Kenite, the Kenizzite, and the Kadmonite, etc.'"",

the land of ten nations"¹,

And in our Holy Land itself —,

Going and journeying the roof — B"H,

toward Jerusalem.

Mount Moriah'"•־׳,

And there itself —,

to the place of the altar""¹,

that "its place is precisely determined"•¹׳.

And there we will perform before You.

as the commandment of Your will,

including also the perfection of Kiddush Levanah in a manner that one receives the face of the Shechinah -,

"God will appear in Zion"*,

permits from this,

Fear [etc.] before the face of the Lord, HaShem",

Includes also the unity of the name HaShem and the name Elokim that is emphasized in Kiddush Levanah

(as mentioned above, sec. 11)

HaShem is Elokim

and in a cause after an elevation,

This is the meaning of "HaShem is Elokim" that is said at Neilah of Yom Kippur

(after saying "Shema Yisrael Hashem Elokeinu Hashem Echad" once,

and "Baruch Shem Kevod Malchuto Leolam Vaed" three times)

(His Holiness the Rebbe shlita declared in the customary melody:)

Hashem Hu HaElokim,

Hashem Hu HaElokim,

Hashem Hu HaElokim,

Hashem Hu HaElokim,

Hashem is G-d,

Hashem is G-d,

Hashem is G-d,

for next year in Jerusalem!

15,

21-19.

Rashi Z1M.

12,

Rashi on the Torah.

Mifar HaYizmot - 5752

From the sichos of Shabbos Parshas Lech Lecha,

11 MarCheshvan 5752

The parshah of Lech Lecha is a general and fundamental parshah: With this parshah begins the period of Avraham Avinu,

the first Jew,

beginning with the first command of Hashem to Avraham: "And Hashem said to Avram, 'Go forth from your land, from your birthplace, and from your father's house, to the land that I will show you'"¹,

and then — the continuation of the parshah regarding Avraham's going and traveling in Eretz Yisrael,

and the promise from the Almighty that He will give him and his children Eretz Yisrael: "To your offspring I will give this land"²,

"To you I will give it and to your offspring forever"⁴,

And the covenant between the parts - "On that day the L‑rd made a covenant with Abram, saying: To your seed I have given this land, etc."⁴.

Until - at the conclusion of the portion - where it speaks about the command of circumcision,

and the fulfillment of this commandment by our father Abraham,

through which the nation becomes a covenant between Jews and the Almighty - "This is My covenant... between Me and you and your seed after you"⁴,

"My covenant in your flesh for an everlasting covenant."

Since the matters in the portion - "Go forth from your land, etc."

the promise of the Holy One, blessed be He, regarding the Land of Israel and the commandment of circumcision - are the first matters

(in

Chorah)

In the service of Avraham Avinu,

our first Jew from whom all of Israel descends - it is understandable,

that they express the general content of the entire Torah and Judaism.

It is known that with Avraham Avinu began the period of "Two Thousand Years of Torah"•,

Avraham began the preparation for the giving of the Torah,

and even more - from him began the beginning of

(the yichud b)

Matan Torah

(as it stands in the writings of the AriZal)

And especially - it began from the commandment of Hashem to Avraham Avinu "Lech Lecha me'artzecha etc. el ha'aretz asher areka"

(which is not recounted in the Torah

(no more than a few details)

about the deeds of Avraham before he came to Eretz Yisrael,

And the main narrative of his events begins with the command "Lech Lecha from your land etc." and how he arrived in Eretz Yisrael.

(when Abraham was seventy-five years old¹/ as explained at length in Chassidic discourses")

One must understand: