English translation — שיחת ש"פ בראשית, מבה"ח מר-חשון ה'תשד"מ - התוועדות א'

Shabbat Bereishit and Shabbat Mevarchim the month of Mar-Cheshvan are the same Shabbat every single year,

because on the first Shabbat after Simchat Torah we always read Parshat Bereishit,

and that Shabbat is always the last Shabbat in the month of Tishrei,

when we bless the month of Mar-Cheshvan.

And it is difficult to determine which of the two matters,

Shabbat Bereishit and Shabbat Mevarchim the month of Mar-Cheshvan,

has precedence:

Seemingly, one could say that the concept of Shabbat Bereishit is superior in level to the concept of Shabbat Mevarchim the month,

because Shabbat Bereishit is a matter of Torah

(Torah that is in the Torah),

and Shabbat Mevarchim the month is connected to a matter of a mitzvah –

Sanctification of the Month,

and it is known that the superiority of Torah

(that is in the Torah)

is superior to the superiority of mitzvot,

as our Sages, of blessed memory, said¹ on the verse² "All desirable things cannot compare to her –

even the desirable things of heaven."

But still there is room for doubt,

because there is a rationale to say that Shabbat Mevarchim the month of Mar-Cheshvan has precedence over Shabbat Bereishit,

based on the rule³ that "the frequent and the infrequent,

the frequent takes precedence"

(a rule that also applies regarding offerings⁴ and the like):

It states in the Gemara⁵ and the Rambam brings it⁶ "The simple custom among all of Israel is to complete the Torah in one year,

they begin on the Shabbat after the festival of Sukkot...

and there are those who complete the Torah in three years",

or in three and a half years⁷,

According to which custom it turns out,

that Parshat Bereishit is not read every single year on the Shabbat after Simchat Torah,

Shabbat Mevarchim Mar-Cheshvan,

but only once in three years,

or in three and a half years,

and even when we read Parshat Bereishit it is not always on the Shabbat after Simchat Torah.

[And accordingly there is room to ask⁸ how does this custom accord with the fact that Simchat Torah is connected to the completion of the Torah⁹,

and what is explained in the Zohar¹⁰ regarding Simchat Torah and its connection to "the Crown of the Torah" etc.]

And according to this custom, the concept of Shabbat Mevarchim the month of Mar-Cheshvan

(on that Shabbat after Simchat Torah)

is more frequent than the concept of Shabbat Bereishit.

And since the custom to complete the Torah every three years also has the force of a Jewish custom,

as is understood from the fact that the Rambam brings it

(although it is "not the simple custom"¹¹,

i.e., the difference is only whether more or fewer conducted themselves this way),

it is understood that this also has an influence on the simple custom of all Jews to complete the Torah every year,

so that on the Shabbat after Simchat Torah the concept of Shabbat Bereishit in terms of its content,

is not as frequent as the concept of Shabbat Mevarchim Mar-Cheshvan.

On the other hand:

Even when it comes to the frequent and the infrequent,

there is also a discussion regarding the frequent and the holy,

the frequent and the beloved etc.

And in our case, Shabbat Bereishit is more beloved and more stringent,

because the service of Shabbat Bereishit is connected to the service of the entire year,

as is known the saying of our Nesi'im regarding Shabbat Bereishit¹²,

that as one sets oneself on Shabbat Bereishit, so it goes for the entire year.

This is not the case regarding the service of Shabbat Mevarchim Mar-Cheshvan, which has a connection only to the month of Mar-Cheshvan.

On the other hand,

the service of the month of Mar-Cheshvan is closer to that Shabbat,

than the service of the entire year –

Consequently, the question of which precedes which

(Shabbat Bereishit or Shabbat Mevarchim Mar-Cheshvan)

is connected to the discussion¹³ of the frequent and the holy,

the frequent and the beloved etc.

Accordingly, it is understood that a question arises regarding which matter we should begin to speak about at the farbrengen –

the matter of Shabbat Bereishit or the matter of Shabbat Mevarchim Mar-Cheshvan?

B. There is the advice to preface and say that on this Shabbat there are two matters,

which will emphasize that both matters are equal –

As discussed many times¹⁴ regarding the general principle in Rashi's commentary on the Torah when he brings two explanations:

Sometimes Rashi states one explanation,

then he adds another explanation –

"another matter" and the like,

where it is emphasized that the first explanation is superior in level to the second explanation;

Sometimes Rashi prefaces at the beginning of his commentary,

that there are two explanations,

where it is emphasized that both explanations are equal in level,

only that since he cannot write both explanations simultaneously

(something that only the Most High can do),

he prefaces one of the two explanations

[where there is also a reason and rationale why he states the first explanation first and not the second¹⁵,

but this is not such a primary matter in Rashi's commentary pertaining to his explanation] –

And especially since afterwards we will speak about both matters together,

which further emphasizes that they are equal –

But even so, the question still remains of which matter to begin speaking about.

Therefore, the advice for this is to conduct oneself according to the order of things as it already was in actuality on this Shabbat in the order of prayer several hours ago:

First was the Torah reading of Parshat Bereishit,

then the blessing of the month of Mar-Cheshvan

(with all the six expressions until "and let us say Amen").

[Also before Shabbat one saw in the calendar that it is Shabbat Parshat Bereishit and Shabbat Mevarchim Mar-Cheshvan,

but in actuality on this Shabbat the order was –

first the Torah reading of Parshat Bereishit,

then the blessing of the month of Mar-Cheshvan].

The concept of Shabbat Bereishit:

It is known the saying of our Nesi'im¹² that as one conducts oneself on Shabbat Bereishit, so it goes.

That is, the service of a Jew on Shabbat Bereishit is a general service which is connected and upon which depends his service throughout the entire year. As is also emphasized in the very name "Shabbat Bereishit",

a matter of beginning for the entire year.

And not only in matters of Torah and mitzvot of the entire year,

but also in matters of the permitted,

"all your deeds shall be for the sake of Heaven"¹⁶ and "in all your ways know Him"¹⁷ –

all this depends on the service of a Jew on Shabbat Bereishit.

As is emphasized in that Shabbat Bereishit refers not only to the first word in the verse,

but to the entire verse –

"In the beginning, Hashem created the heavens and the earth"¹⁸,

which speaks about

(the creation of)

matters of the world.

And one says to a Jew on Shabbat Bereishit,

that as he conducts himself then,

so it goes

(not only in matters of Torah and mitzvot, but)

in all matters of the permitted and matters of the world throughout the entire year.

That is, a Jew becomes a master and has the power to affect the entire world,

heavens and earth and all their hosts –

"the heavens and the earth",

"the heavens to include their offspring and the earth to include their offspring"¹⁹.

Then the Jew asks a question:

How can he affect matters connected with the heavens and all their hosts?!

Granted, regarding matters of the earth –

he understands simply that he has an effect upon them,

because being a soul in a body and located on earth,

and he needs to eat and drink and occupy himself with matters of work

(not speaking of Shabbat),

as it is written²⁰ "and Hashem your Hashem will bless you in all that you do",

so whether he wants or not, he has influence on the matters of the earth with which he does work etc.

He does not understand how he can affect all matters of the earth

(since he comes into contact only with his portion in the world),

but the very fact of his action and influence in matters of the earth is understandable to him;

But when it comes to an action in matters of the heavens –

he cannot begin to understand how he can affect and accomplish anything there!

Granted, in the time when the Holy Temple existed,

when they would sanctify the months based on sighting –

there was a certain possibility that he could have an influence on the host of heaven,

through giving testimony regarding the sighting of the moon

(for the moon is located in the heavens,

as it says in our parshah²¹),

but now,

since everything is according to the calculation of Hillel²²

(until the coming of the "Righteous Teacher"),

there is no testimony regarding the sighting of the moon –

so what kind of action can he now have in the heavens?!

The explanation of this is:

There is a known dispute between Beit Shammai and Beit Hillel regarding the creation of heaven and earth, which preceded which²³:

The opinion of Beit Shammai is,

"Heaven was created first and afterwards the earth was created, as it is said, 'In the beginning God created the heavens'

(and then)

'and the earth.'"

That is, that in heaven there is an advantage over earth. And the opinion of Beit Hillel is,

"Earth was created first,

as it is said²⁴, 'On the day that Hashem God made earth

(and then)

'and heaven.'"

That is, that in earth there is an advantage over heaven.

And the Sages rule –

that "both were created simultaneously,"

that is, that heaven and earth are equal in level.

However, it is explained in Chassidus²⁵ the interpretation of the opinion of Beit Hillel that "earth was created first,"

that the ultimate intention is specifically in the creation of earth –

The Holy One, blessed be He, desired to have a dwelling place in the lower realms²⁶,

that is, that "the purpose of the chain of descent of the worlds and their descent from level to level is not for the sake of the upper worlds...

rather the purpose is this lowly world, etc."²⁶,

to the extent that the coming into being of the upper worlds

is in order that the coming into being of this world could exist,

as is known what is stated in Chassidus²⁷,

that in order for there to be wisdom below, it is necessary

(so to speak)

that there be wisdom of Atzilus.

And since the ultimate intention is this lowly world,

to the extent that because of this the entire order of the chain of descent was created,

it is simply understood that when a Jew acts in matters of earth,

through this, matters of heaven are also automatically rectified,

including all the upper worlds.

The superiority of specifically earth is also emphasized at the beginning of Rashi's commentary on the Torah

(at the beginning of Parsha Bereishis) –

"Rabbi Yitzchak said: The Torah should not have begun except from 'This month is for you'²⁸, which is the first commandment that Israel was commanded. So why did it begin with Bereishis?

Because of the strength²⁹ of His deeds He told His people, to give them the inheritance of the nations, etc."

In general, there are two modes of service:

service through mitzvos,

and service in the world

(in matters of the permitted).

Here Rashi emphasizes that the Torah begins not with the service of mitzvos

("This month is for you, which is the first commandment, etc."),

but rather with service in the world –

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

"The strength of His deeds He told His people,"

emphasizing specifically the matter of action,

"to give them the inheritance of the nations,"

which refers to the Land of Israel –

that although the Land of Israel is chosen from all the lands*²⁹,

nevertheless it is still "land,"

to the extent that it was "the inheritance of the nations,"

that is, not just any land, but a land that has a connection to "nations,"

and in this very thing there is a wondrous precision –

that the land is "the inheritance of the nations"

(as long as "by His will He gave it to them"),

and the intention in this is that there should be a refinement of the world,

and from "the inheritance of the nations" it should become the Land of Israel,

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

From this we see that the Torah begins specifically with "to give them the inheritance of the nations" –

the emphasis on the superiority of the land and service in the land specifically,

which in general is the superiority of the body,

as explained in many places.

And in the service of man –

this is the emphasis on the matter of action specifically,

because action in relation to thought and speech is analogous to earth in relation to heaven. And in general –

the service with matters of the world and matters of the permitted,

"All your deeds should be for the sake of Heaven"¹⁶ and "In all your ways know Him"¹⁷.

After this general introduction, we will also understand the matter of Shabbat Mevarchim the month of Mar-Cheshvan,

which always coincides with Shabbat Bereishis:

When one is at the point of leaving the month of Tishrei and entering the month of Mar-Cheshvan,

this is

(seemingly)

a state of descent:

The month of Tishrei is "abundant in festivals"³⁰,

and the main occupation of a Jew at that time is in matters of mitzvos,

Sukkah,

the Four Species,

joy and dancing of Simchas Beis HaShoevah,

the joy of Shemini Atzeres and Simchas Torah,

to the extent that even on "Isru Chag" it is customary to increase in eating and drinking –

a matter of joy³¹. And particularly in the determination of this year, when "Isru Chag" occurs on Shabbos,

at which time the matter of joy is most emphasized,

as it is said³² "And on your day of joy –

these are Shabbosos."

However, in the month of Mar-Cheshvan, the main occupation of a Jew is in worldly matters.

That is, the month of Tishrei is generally connected with spiritual matters,

and the month of Mar-Cheshvan –

with physical matters.

And this difference

(between Tishrei and Mar-Cheshvan)

is also emphasized in the names of the months:

The name of the month "Tishrei" is connected with the concept of delight,

as explained in various places that "Tishrei" is connected with "shofar",

from the expression "shaperu ma'aseichem" ³³,

delight,

in addition to that "Tishrei" is from the expression "tishrei vetishbok" ³⁴.

"Mar-Cheshvan" –

"Mar" is from the term drop,

as the language of the verse ³⁵ "mar midli" ³⁶,

which means –

a drop of rain. And the reason why the month of Mar-Cheshvan is called thus is because then the rainy season begins ³⁷.

And what is the concept of rain is connected with service in the world:

Through rain the growth of grain etc. comes about

(after the work and toil of man in plowing and sowing etc.),

and as a result of this one has bread,

which "bread sustains man's heart" ³⁸. And this is the intention of the Above –

that one should eat not "bread from heaven" ³⁹,

like the manna

(when then one does not need to come to rain etc.),

but bread from the earth,

which comes through the work and toil of man in the field,

and through the rain it grows.

One sees from this how in the name "Mar-Cheshvan"

[a name that became a part of the Holy Tongue –

"its name by which it is called in the Holy Tongue" ⁴⁰,

and especially the word "Mar" which is primarily related to the Holy Tongue)

the connection with service in worldly matters is emphasized,

plowing and sowing and the like,

which is indeed a descent relative to a state and condition as one is connected with festivals and commandments in the month of Tishrei.

And in addition, "Mar" also has the meaning –

the opposite of pleasure,

because the work and toil of man in the world

(plowing and sowing and the like)

is "mar"

(the opposite of pleasure)

relative to his service in the month of Tishrei,

connected with

("shofar" which means)

delight,

when his main service is in matters of commandments

(and not toil in worldly matters).

In addition to this:

We find in the words of our Sages that rains instill awe and fear etc.

And this further emphasizes the descent in the month of Mar-Cheshvan,

when the rainy season begins,

as emphasized in its name –

"Mar".

And the difference between the month of Tishrei and the month of Mar-Cheshvan is seen even by the simplest of the simple:

In the month of Tishrei,

since it is "abundant in festivals",

one does not say Tachanun on most days of the month –

from Erev Yom Kippur "until the end of the month of Tishrei" ⁴¹

[and as discussed many times ⁴²,

that when the Torah says that one should not say Tachanun, it means

that then the matters that at another time require one to come to the recitation of Tachanun through man's effort etc. are elevated on their own];

but when the month of Mar-Cheshvan comes, one begins to say Tachanun,

which indicates a descent from his state and condition in the month of Tishrei,

when he did not say Tachanun for most of the month.

The descent

(seemingly)

going out from the month of Tishrei into the month of Mar-Cheshvan is also emphasized in the Torah:

On Shemini Atzeres,

immediately after finishing reading Parshat Vezot Haberachah,

until its conclusion –

"for all the signs and wonders etc. and for all the mighty hand etc. before the eyes of all Israel" –

they "attach the beginning to the completion" ⁴³ and begin reading "Bereishit bara Elokim et hashamayim ve'et ha'aretz".

And this is a descent

(seemingly)

from a state of "signs and wonders"

(revelation of Divinity)

into the creation of heaven and earth

(worldly matters),

and the creation of heaven and earth as it comes from the Name Elokim

("Bereishit bara Elokim"),

for Elokim indicates concealment,

the "shield"

(which covers the sun),

as it is said "sun and shield, Hashem Elokim" ⁴⁴,

and Elokim is a plural term ⁴⁵,

like "nachalat goyim".

One sees from this that already on Shemini Atzeres the descent from a state of "signs and wonders" into a state of creation of heaven and earth through the Name Elokim is emphasized.

All the more so when one is after Shemini Atzeres,

on Shabbat Bereishit,

when one reads only the portion of Bereishit

(and not Parshat Vezot Haberachah) –

then the descent into worldly matters from the lofty state of "signs and wonders" beforehand is even more emphasized.

And accordingly,

when one finds himself on Shabbat Mevarchim Mar-Cheshvan,

and is at the point of going out from the service of the month of Tishrei into the service of the month of Mar-Cheshvan,

from the service connected primarily with matters of Torah and commandments and spiritual matters into the service connected primarily with worldly matters,

physical matters –

this can cause in him a feeling of sadness and a descent.

To this comes the instruction and empowerment of Shabbat Mevarchim the month of Mar-Cheshvan, which always coincides with Shabbat Bereishit:

First and foremost, a Jew is told that he has nothing to fear from the fact that beginning from the month of Mar-Cheshvan he must descend from his state in the month of Tishrei –

Because this itself is the matter of Shabbat Mevarchim the month of Mar-Cheshvan:

It blesses and gives strength to the Jew to perform his service in worldly matters during the month of Mar-Cheshvan. And the strength of Shabbat Mevarchim Mar-Cheshvan

(to perform the service in the world)

is taken from the month of Tishrei itself,

because Shabbat Mevarchim the month of Mar-Cheshvan

(which is also Shabbat Bereishit)

is always the last Shabbat of the month of Tishrei,

consequently, he goes to perform the service in worldly matters in the month of Mar-Cheshvan with the strength that he takes from his service in matters of Torah and mitzvot and spiritual matters in the month of Tishrei

(which is "abundant in festivals" etc.).

And in particular, in the month of Tishrei itself, Shabbat Mevarchim the month of Mar-Cheshvan is connected to Simchat Torah

(the conclusion and seal of all the festivals of the month of Tishrei),

because it is the Shabbat after Simchat Torah,

when all the matters of Simchat Torah ascend in the manner of "Vayechulu"⁴⁶,

and also:

Simchat Torah is a preparation for Shabbat,

as our Sages, of blessed memory, said⁴⁷, "Whoever toiled on Erev Shabbat will eat on Shabbat."

And especially in the determination of this year,

when Simchat Torah occurred on Erev Shabbat itself,

and consequently it turns out that Shabbat Mevarchim the month of Mar-Cheshvan comes immediately after Simchat Torah,

without any interruption

(of the weekdays)

in between –

it is most strongly emphasized that the "toil" and preparation of Erev Shabbat for the "will eat" on Shabbat Mevarchim the month of Mar-Cheshvan is –

the service of Simchat Torah.

It follows from this that the strength to perform the service in the month of Mar-Cheshvan is taken from the month of Tishrei,

and from that itself –

from Simchat Torah.

Another thing:

It is known the teaching of the Alter Rebbe that he heard from the Maggid in the name of the Baal Shem Tov

(which my revered father-in-law, the Rebbe, revealed,

and he disseminated and publicized it and ordered it to be printed⁴⁸ for generations⁴⁹),

that "the seventh month...

the Holy One, blessed be He, Himself blesses it on Shabbat Mevarchim which is the last Shabbat of the month of Elul,

and with this strength, Israel bless the months eleven times a year."

It follows that Shabbat Mevarchim the month of Mar-Cheshvan is the first month when Jews have the opportunity to utilize the empowerment from the blessing of the Holy One, blessed be He,

and then it is the first time that the blessing of the Holy One, blessed be He, comes into actuality in this world through the service and blessing of Israel

(because Shabbat Mevarchim the month of Mar-Cheshvan is the first month (of the eleven months) that Israel bless after the blessing of the Holy One, blessed be He, of the month of Tishrei).

And due to the proximity of the matter,

and being the first time that the blessing of the Holy One, blessed be He, emerges and is effective in the blessing of Israel,

it is understood that on Shabbat Mevarchim Mar-Cheshvan, the blessing of the Holy One, blessed be He, is more revealed and emphasized.

From this it is understood that a Jew has nothing to fear from the fact that he descends from the service of the month of Tishrei to the service in worldly matters in the month of Mar-Cheshvan –

Because he goes with the strength that he received in the month of Tishrei

(when Shabbat Mevarchim Mar-Cheshvan occurs),

and in addition –

he has with him the strength of the blessing of the Holy One, blessed be He,

which emerges for the first time into actuality through the service of Israel in the blessing of the month of Mar-Cheshvan.

And therefore,

although at first glance and externally it appears like a descent,

and as a non-Jew sees it,

that in the month of Tishrei,

and especially at its conclusion –

on Simchat Torah –

a Jew occupied himself with dancing in joy,

and then he did not say Tachanun,

and in the month of Mar-Cheshvan he occupies himself with worldly matters,

and he does not dance so much and he says Tachanun etc. –

all this is from the perspective of the externality of matters;

but from the perspective of the inwardness of matters as they are in truth,

as a Jew sees the matter through the Torah of truth –

he occupies himself with worldly matters in the month of Mar-Cheshvan with the strength of the service of the month of Tishrei,

i.e., that at the time he goes out into the world to perform his service, he has with him all the matters of the month of Tishrei.

And according to the well-known teaching of the Baal Shem Tov⁵⁰

[which was revealed also before this,

but it came out in a manner of dissemination with a storm by my revered father-in-law, the Rebbe],

that in the place where a person's thought is, there he is found.

And therefore:

Even if a Jew is occupied

(in his business)

in the month of Mar-Cheshvan with worldly matters in the manner of "his business dealings in faith",

and his speech is also about business matters,

so that it is seemingly similar to the speech of a non-Jew

(to differentiate) –

this is all only regarding his action and speech;

but where does he lie and where does he find himself –

in the place where his thought is, there he is found:

since his thought lies in spiritual matters connected to the month of Tishrei –

"there he is found"!

And standing on the day of Shabbat one has even more strength for this –

as explained elsewhere that on the day of Shabbat the vitality of the worlds is from the world of thought.

Afterwards one tells him further:

Not only does he have nothing to fear from the descent in the month of Mar-Cheshvan in engaging with worldly matters because he has the strength of the month of Tishrei –

but on the contrary:

The ultimate purpose is specifically in service with worldly matters,

because the Holy One, blessed be He, desired to have a dwelling place in the lower realms,

specifically in "the inheritance of the nations",

Therefore the Torah begins specifically with "In the beginning G-d created the heavens and the earth",

"He declared the power of His works to His people",

and not with "This month shall be for you" –

the matter of the commandments. As emphasized in the Torah reading of the Shabbat when blessing the month of Mar-Cheshvan –

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

the matter of the creation of the world,

as explained at length elsewhere.

But one still needs an intellectual explanation for this –

because for a Jew,

and especially for a five-year-old,

it is simply self-evident that not only are heaven and earth equal before the Almighty,

but on the contrary:

he finds himself

(in a revealed way)

more in heaven than in earth.

And to such an extent,

that when one tells him that "the heavens and the heavens of heavens cannot contain You",

because "the heavens and the heavens of heavens" are not vessels for the indwelling and revelation of the Divine Presence,

but rather "and I will dwell within them" specifically,

within each and every Jew wherever he finds himself in this physical world as a soul in a body –

this is difficult for him to understand,

and after all the explanations and clarifications on this,

he still needs to arrive at faith.

If only one would understand it...

And if there is someone who understands it –

may blessing come upon him,

and may he influence others as well!

And likewise in the service of a Jew –

who has a soul that is "literally a part of G-d above" –

he understands simply,

that his main occupation is with spiritual matters,

heavenly matters,

because before the descent of his soul below into a body,

when "as the L-rd G-d of Israel lives, before whom I stand",

its service was in matters of "heaven",

spiritual matters

[similar to the service of angels –

not as they descend below to fulfill a mission,

but rather their main existence as angels –

as they are above,

"separate intellects" (according to the commentary of the Radak on the verse "To Him who alone does great wonders",

that this refers to the separate intellects,

as brought in the discourse of his holiness my father-in-law, the Rebbe, beginning with "Zeh" from the year 5704)].

However, when the soul of a Jew descends below to be clothed in a body –

it must arrive at the innovation of connecting physicality and spirituality through "the power of 60 that wondrously acts" *,

from which it is understood that even while below, its main service is of "I was created to serve my Maker" –

spirituality,

not physicality,

therefore one needs a special power and innovation in order to effect the connection of soul and body.

Consequently,

when one tells him that the ultimate purpose is specifically service in the land

(the Holy One, blessed be He, desired to have a dwelling place in the lower realms),

not in heaven,

and therefore he has nothing to fear,

to do the service in the world in the month of Mar-Cheshvan –

he needs to arrive at faith for this,

but intellectually he does not understand it so,

because simply it is self-evident to him that the Almighty,

and also a Jew,

has more connection

(in a revealed way)

with heaven than with earth.

Upon this comes the explanation in intellect

(as above section 9) –

that it is also Shabbat Mevarchim Mar-Cheshvan

(in addition to that which it is Shabbat Bereishit),

which occurs at the end of the month of Tishrei,

which blesses and gives strength to perform the service in the world beginning from the month of Mar-Cheshvan.

That is, that even when he performs the service in the world he has strength from "heavens,"

from the service in the month of Tishrei which is primarily in matters of "heavens,"

spiritual matters,

and since in the place where a person's thought is, there he is –

he finds himself during his occupation with worldly matters in "heavens,"

as above at length.

That this is the concept of Shabbat Mevarchim the month of Mar-Cheshvan –

the drawing down of blessing and giving of strength for the service of the month of Mar-Cheshvan,

the service in worldly matters,

and with this strength a Jew goes to perform his service to make a dwelling place for Him, blessed be He, in the lower realms,

and to effect in all worldly matters,

heavens and earth and all their host.

As emphasized in the Torah reading of Shabbat Mevarchim Mar-Cheshvan –

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

as discussed above that since the ultimate intention is to make for Him, blessed be He, a dwelling place in the lower realms,

a Jew has the power through his service below in the lower realms to elevate the entire world,

both in "earth" and in "heavens."

And therefore,

it is not only that he does not fall from this that he goes from the service in the month of Tishrei

(in matters of "heavens")

to perform the service in the month of Mar-Cheshvan

(in matters of "earth"),

and there is no deficiency in him regarding the joy that he had on Shemini Atzeret and Simchat Torah,

knowing that before the Most High there is no difference between heavens and earth,

but on the contrary:

knowing that specifically the service in earth, to make for Him, blessed be He, a dwelling place in the lower realms,

effects joy before the Most High. "The Lord shall rejoice in His works" *61,

it also effects a joy for a Jew. "Israel shall rejoice in its Maker,"

And may it be His will that each and every one utilize the strengths that are given to him from above on this Shabbat,

Shabbat Bereishit and Shabbat Mevarchim the month of Mar-Cheshvan. And with this strength go to perform the service in worldly matters throughout the entire year.

And this means simply –

work and occupation with worldly matters,

plowing and sowing and the like,

that is, not only plowing and sowing in spirituality,

as explained in many places that plowing in service is the concept of a broken heart etc.,

and afterwards comes sowing or planting of matters of Torah and commandments etc.,

but also plowing and sowing in their simple sense –

the service in the world,

to make for Him, blessed be He, a dwelling place in the lower realms.

And through our deeds and our service in the matters mentioned above,

whose general content is to make for Him, blessed be He, a dwelling place in the lower realms –

one merits the fulfillment of the prophecy "Those who come, Jacob shall take root, Israel shall blossom and flower, and they shall fill the face of the world with fruit,"

that is, that through the concept of sowing, –

"Jacob shall take root,"

which refers to the totality of service during the time of exile,

one merits the concept of growth,

"Israel shall blossom and flower,"

which is a sign of the true and complete redemption through our righteous Messiah,

And in the manner of "those who come" –

"a great congregation shall return

(and come)

here."

And through that which "Israel shall blossom and flower,"

it becomes so also in the entire world –

"and they shall fill the face of the world with fruit" in the entire world,

in heavens and earth and all their host,

that one sees Divinity openly in the entire world,

"and the kingdom shall be the Lord's,"

speedily in our days, literally,

and in our times.

There is another concept on this Shabbat,

that in the determination of this year it occurs on "Isru Chag,"

the 24th of Tishrei.

It is told in the Tanach about an event that happened on this day –

connected with the matter of "Who is a Jew"

(and one does not pay attention to it):

"And on the twenty-fourth day of this month

(the seventh month –

Tishrei)

the children of Israel assembled with fasting and sackcloth etc. and the seed of Israel separated from all foreigners and stood and confessed their sins and the iniquities of their fathers."

That is, that the day –

the 24th of Tishrei –

was established as a day of fasting and affliction for the sin connected with foreign women.

That this is connected with the unfortunate matter of "Who is a Jew" that exists now –

a matter that brings intermarriage,

with all the consequences that emerge from it,

as discussed many times.

And in this one sees the difference between the situation as it is today and the situation about which it is told in the aforementioned story in the Tanach:

At that time there was no doubt or doubt of a doubt whether one must at all rectify the matter of the foreign women,

and if ye –

when. If one must rectify it immediately or one can postpone it for later,

but at that time it was clear to each and every one that one must rectify the matter immediately,

not looking at the difficulties and troubles with which it is connected

(that this will cause broken families etc.),

and not only that one rectified the matter immediately,

but also "the children of Israel assembled with fasting and with sackcloth" –

on that day

(the 24th of Tishrei) –

they fasted and did repentance on the very matter that they had come to such a situation and state.

However, today the situation is unfortunately exactly the opposite:

not only that one does not rectify the law of "Who is a Jew",

and one does not even feel that it is a deficiency –

but the matter has already been dragging on for more than thirteen years and one does not find it necessary to rectify it,

and there is no opener of a mouth or a chirper!

Even if there has already been an opening of a mouth and a chirping –

they do it only because they are forced to it,

in order that one should not come to them with claims...

but it is not with truth,

and the proof –

that the matter has not moved,

and they keep postponing it with all kinds of promises,

repeating it once and a second time,

that they will rectify it very soon,

with lies upon lies –

that if one had wanted to rectify the law with truth,

all these things would not have been!...

In addition to all these undesirable consequences that come out from this law –

mixed marriages etc.,

there has been added to this yet another most severe matter:

The law of "Who is a Jew" is the only law of all the bad laws in that land which one must rectify –

which was determined after they put it to a vote:

whether the halachah determines who is a Jew,

or not! Consequently, this is the only law that was determined against the halachah in a direct manner,

it is connected with a desecration of the Name of Heaven in the greatest way...!

There are other matters which one must rectify there –

connected with the honor of the dead,

with education and the like,

connected with a prohibition,

a positive commandment,

which certainly is also a great outrage,

and one must endeavor to rectify the matters because of the severity of the thing etc. –

but nevertheless,

when one speaks about the law of "Who is a Jew",

the severity in this is also connected with a desecration of the Name of Heaven in the most revealed manner,

because as said,

this is the only law which was determined according to a vote whether it should be according to the halachah or not,

and it was determined explicitly against the halachah,

consequently, as long as this law exists –

this is the greatest desecration of the Name of Heaven in public!

And it is known the greatness of the severity of a desecration of the Name of Heaven. As the Gemara enumerates several distinctions of atonement,

corresponding to the severity of the thing which one transgressed,

a positive commandment,

a negative commandment and the like,

and the most severe thing is –

"one who has a desecration of the Name in his hand"!

And since it is speaking about a desecration of the Name of Heaven,

one cannot postpone it even for one moment,

and even if one decides with truth to rectify the law and one says that one will rectify it,

it is not enough,

until one actually rectifies it,

because in every single moment that the law exists there is a desecration of the Name of Heaven unlike any other!

And nevertheless the law has already been dragging on for more than thirteen years,

and there is no opener of a mouth or a chirper...

How does such a thing come about –

that no one does anything to prevent such a desecration of the Name? This is because "a bribe blinds the eyes of the wise":

When one accepts a bribe for a specific matter,

a bribe of money,

or an honorable position for oneself or for one's relative and the like –

it is not the explanation that he knows that what he is doing is not a good thing,

and nevertheless he does it because of the benefit that this will bring,

rather "a bribe blinds the eyes of the wise,"

a bribe causes that he should not see that the matter is not a good one,

and furthermore –

that he should think that what he is doing is a good thing,

to the extent that he does it in a garment of holiness,

and he thinks that he conducts himself thereby like a righteous person.

So too in this matter:

When one receives money and honor etc. in order not to rectify the law –

it causes that one should convince oneself that one is doing a good thing,

and consequently one must continue to conduct oneself in this way,

because through this one will receive more money in order to be able to strengthen the holy yeshivas more!

One cannot build and strengthen yeshivas through a matter that is contrary to the Torah,

and especially when it is also connected with a desecration of God's name!...

All these calculations that one makes,

that through this one will gain for the yeshivas and for other good matters etc. –

have no place here,

because since it is about a desecration of God's name in public,

what difference do his personal calculations make when the matter involves a desecration of God's name in public?!...

The only thing that is decisive is –

the sanctification of God's name!

Even if someone has a particular version etc. with a justification for himself –

that his conduct is correct –

this is all for himself alone;

when it is about a matter that is in public –

the only thing that is relevant –

is how the public sees the matter,

whether one sees a desecration of God's name or not.

The Gemara tells about a person who borrowed money from another and afterwards he made an oath according to his own understanding that he had returned the money to him. What did he do? He took the money and placed it into a hole in a stick,

and before he made the oath he asked the lender to hold the stick for him,

and then he made the oath that he had returned the money to the lender!...

And in order to prevent such a thing, the Sages instituted that an oath must be made before the court.

The person made an oath according to his own understanding,

and according to his opinion he held that he was correct,

because at the moment when he made the oath the money was in the stick that the lender was holding. But in this case the people around him did not know whether he had returned the money to him or not,

consequently the oath was not connected with a desecration of God's name:

However, in our case –

even if he finds for himself some version that is a justification for himself alone,

according to his own understanding,

it does not diminish the desecration of God's name in public that is present here.

And as stated above –

it is known the great severity of the desecration of God's name. And the Torah gives clear instructions how one must conduct oneself in matters connected with the sanctification of God's name and its opposite.

One must be willing to sacrifice oneself for a matter of the sanctification of God's name!

Like the three matters for which there is the obligation of "be killed and do not transgress"!...

One does not need to be a "scholar" regarding this and know what is written somewhere in books,

it is sufficient to study the "Kitzur Shulchan Aruch"...

Consequently it is understood to what extent one must strive immediately to rectify the law,

and to stop even another moment of an open desecration of God's name, may it not be.

And even if one has a justification for oneself why one postpones it,

that through this a benefit may come for the yeshivas etc. –

it does not, however, affect the desecration of God's name in public that is in this,

as above.

And upon this we have the instruction from the story of "Channah and her seven sons" –

how much one must exert oneself in order to prevent a desecration of God's name,

to the point of being killed rather than transgress,

not looking at the fact that one might think that one can postpone the correction of the law for a while with the "excuse" that in the meantime one receives a lot of money for yeshivas, etc.:

After Antiochus had killed six of Channah's sons because they did not want to bow down,

and he warned that he would kill the seventh youngest child if he would not bend down to pick up the ring

(in order that it should appear as if he is bowing to an idol *73) –

it would seemingly have been a place for the child to do it:

Since it is about a king who can carry out his warning that he will kill the child if he does not bend down,

and the proof –

that he had already killed six of her children because of this –

one must surely preserve the life of another small Jewish child,

it is a pity that another Jewish child should be killed!

It is better that the child should bend down to pick up the ring –

which in essence has no prohibition of idolatry,

because he is not bowing to an idol,

it is only that it appears so to those standing around –

and through this the child will remain alive,

and then he will grow up to be a great scholar,

a person of self-sacrifice...

as one can expect from the education of Channah!

And especially since Channah was certain that in a few months Matityahu would be victorious in his war with the Greeks –

she could exert herself to postpone the decision

(whether the child should bend down and pick up the ring)

for a period of time,

and by then –

they would be rid of the entire trouble.

At the very most –

Channah should have remained silent and said nothing about how the child should conduct himself,

and let the child do as he wishes,

and even if the child would decide to do not as Channah would like –

he is only a small child,

and afterwards Channah would be able to educate him properly.

How, however, did Channah actually conduct herself? Not only did she not let her son bend down to pick up the ring,

and not only did she not postpone the decision for a period of time,

but the mother herself spoke to her young son and encouraged him that he should sacrifice himself for the sanctification of God's name!...

Such is the conduct of a Jewish mother,

that she acts with simplicity,

without asking questions of the great ones of Israel...

That when it is about the sanctification of God's name and its opposite,

there is no place for calculations,

rather one must sanctify God's name,

even if this is connected with actual self-sacrifice!

From this we have the instruction also in our matter:

Since it is about a desecration of God's name in public,

all the calculations that one might gain from it are not relevant,

rather one must stand with full force in order to prevent the desecration of God's name in public.

And the greatest responsibility in this lies upon those who can prevent it in a direct manner –

those who sit in the "Knesset."

With this comes another essential matter:

Even if the reality were that one cannot correct the law

(and it is simple that it is not so) –

there is no justification for why one does not protest against the observance of this law,

in order to sanctify God's name in public,

by demonstrating that one does not agree and one protests against the law which is an open desecration of God's name. Before one begins to speak in the "Knesset" about any matter whatsoever,

and day by day –

one must stand up and protest with full force against the law which is an open desecration of God's name without equal.

One cannot extricate oneself with the claim that the matter is not on the agenda of the "Knesset,"

because there is a law there that every one of the "members of the Knesset" has the right that before he begins to speak about a matter concerning which it is currently dealing, he can begin by saying his personal opinion about a certain matter,

and he can even speak about things that are not relevant to the matters on the agenda of the "Knesset."

Therefore, the obligation lies upon every one who can speak before the "Knesset,"

that every single day

(as long as the law exists)

before he speaks about anything,

he should protest against this law which is a desecration of G-d's name,

and if he does not do it –

he becomes a partner in this desecration of G-d's name of this law!

And here it is not about that if he will protest against the desecration of G-d's name they will do something to him,

like it was with "came the son of Chanah,"

rather they will not even throw him out of the "Knesset" for it.

There are those who claim that they are not responsible for this,

because they were not present when the law was adopted,

they entered the "Knesset" when the law already existed. But in Torah there is no such excuse. As mentioned above that every single moment that the law exists it is a desecration of G-d's name,

consequently he must protest at this very moment that he finds himself in the "Knesset" and it is in his power to protest. Because as long as he is a "member of the Knesset" he is a partner and upon him lies a part of the responsibility for all matters that take place there,

including that the aforementioned law still exists,

and every moment that he does not protest and does not say that the law is against his will,

it is as if he agrees to this desecration of G-d's name, may G-d forbid!

And although he is a minority in relation to the other "members of the Knesset" –

nevertheless the minority performs actions together with the majority,

until in such a way that the majority must come to the minority...

The minority thinks that they must come to the majority in order to receive money for the yeshivas and the like,

but the truth is,

that the majority must come to the minority more than the minority must come to the majority!

And therefore the minority is also responsible for everything that happens in the "Knesset,"

which holds that they represent,

the opinion of all Jews in our holy land.

And especially since the Jews who are represented by the "members of the Knesset" pay taxes etc.

And one cannot say that one pays taxes with no alternative –

because they themselves benefit from the money etc.

Similarly, one cannot extricate oneself from making a protest with the claim,

that he is only an agent,

and this one said and that one said etc. –

because Torah states,

that "there is no agency for a transgression,"

consequently,

when he does not protest against a law that is an open desecration of G-d's name –

no excuse helps that he is only an agent,

rather this lies upon his responsibility...

Every single day

(as long as the law exists)

before he speaks about anything in the "Knesset" –

he must stand up and protest against the law which is an open desecration of G-d's name!

And this is not a matter in which one can bargain and give excuses and explanations etc. –

because it concerns an open desecration of G-d's name,

and Torah states clearly how a Jew must conduct himself in order to prevent desecrating G-d's name.

Even if all the kings of east and west will gather and will decide otherwise,

including also "who are kings? the Rabbis" –

if one will find a rabbi who will say otherwise –

it cannot change anything that is written in Torah,

"the word of the L-rd, this is the law,"

which "the word of our G-d shall stand forever"!

Nevertheless, the situation is,

unfortunately,

that not only is the law not corrected,

which is also within their ability to do,

rather they do not even protest properly against it,

in order to ensure that they have no participation in this desecration of G-d's name!

And this concerns already more than thirteen years that it drags on and one does not protest properly against this law,

and the proof –

that it has not been corrected until now.

Furthermore:

Not only is one not protesting against this properly and daily, day by day,

but on the contrary:

Even when one already hears some protest openly,

one immediately announces in secret that one should not be agitated by it,

and it is not such a storm,

because in truth one did not want to protest, but one was compelled to do so because of what others will say...

Further, there are those who are in the category of "pursuers of peace,"

as discussed many times the precision in this –

they drive away peace,

specifically –

by inciting those who could oppose this matter.

There are two ways to spoil and prevent the correction of the law:

One way –

by voting against the correction of the law,

or refraining from voting on it. But there are those who cannot go in this path,

because it is not fitting,

what will people say etc. –

they find a second way:

they go and incite another,

and the incitement is done in a silken glove,

but one knows that by inciting that one, one causes him to oppose the correction of the law...

That one does not think at all to oppose this,

and does not want to get involved in it,

nevertheless they know that if one speaks with that one in a certain manner, one will incite him and he will oppose the correction of the law.

And one cannot know which of the two ways is worse! It could be that the second way spoils more than the first...

And so the situation has already been dragging on for more than thirteen years,

and for thirteen years already one hears such promises and such promises that it will be corrected –

but...

the matter does not come to pass in actuality.

Thirteen years ago, I too was promised with all kinds of promises –

But after all these promises,

then and also now –

it has still not been corrected!

Since there could be those who will interpret that I mean a specific person –

I emphasize that the intention is not towards anyone in particular,

but to each and every one of the "members of the Knesset" who are Jews. Whether he is the minister who is the successor of a minister in whose time the law was passed,

whether a "member of the Knesset" who was present when the law was passed,

whether a "member of the Knesset" who joined later –

upon all of them lies the obligation to protest against the fact that the law is not being corrected,

because being Jews, they must protest a matter of desecration of the Name.

Regarding the "members of the Knesset" who are not Jews –

one cannot demand of them that they protest a matter of desecration of the Name. Whether it concerns Christians,

regarding whom the Rambam rules that they are idol worshipers,

whether it concerns Muslims, regarding whom the Rambam rules that they are not idol worshipers,

but nevertheless they are certainly not Jews;

the only thing that can be demanded of them is –

why they allowed themselves to be fooled and participated in the vote on the question of "Who is a Jew,"

because according to justice and fairness they should have said that they have no business interfering in matters connected to the Jewish people and to the Torah of Israel.

What is the very thing that a "member of the Knesset" who is not a Jew was given the right to vote on the question of "Who is a Jew," which is connected to the Jewish religion and to halachah according to the Torah of Israel –

is the ultimate opposite of "the pride of Yaakov" to the greatest degree!

Furthermore:

Even in another religion of non-Jews, such a thing is not found! I searched whether there was ever a case among all the nations upon the face of the earth throughout all the generations that the right to vote on a matter of religion was given to a person who does not belong to that religion –

and there is not a single such case...!

Even among the most corrupt of the nations, such a thing is not found...

Consequently, one can demand from the non-Jewish "members of the Knesset,"

that if they are true people, they should have said when they were asked to vote on the question of "Who is a Jew" –

why are they being asked to involve themselves in a question about the Jewish religion,

which does not pertain to them?!

But from the Jewish "members of the Knesset," one demands that they should protest with all their might against the desecration of G-d's name that exists every moment that this law is in effect.

And as mentioned,

the matter is not related to party differences,

every Jewish "member of the Knesset" must protest about this,

whether he belongs to this party or to another party,

even the Jewish "member of the Knesset" from the Communists! –

The Torah does not make distinctions between a Jew who claims that he is a Communist and other Jews. There are distinctions regarding credibility as witnesses,

regarding giving a certification for kashrut,

"glatt kosher" and so forth –

but everyone who was born to a Jewish mother,

including the 120 or 119 or 120 or 119

(as the number)

Jewish "members of the Knesset,"

also the Communist –

is a Jew,

and was born as one of the "believers, children of believers" –

whether he is satisfied with this or not –

therefore, the obligation lies upon him to protest about a matter of desecration of the name of Heaven!

And may it be His will that standing at the conclusion and seal of all the festivals of the month of Tishrei,

after the service of repentance and the final sealing for a good year for every Jew –

the rich should accomplish their effect,

and from now on, the matter should be rectified. And especially since we are now in the day when Jews gathered together to repent for the sin connected with foreign women,

as mentioned above.

And if they do not want to rectify the matter, heaven forbid –

then the best advice and the best manner is –

that Mashiach should come,

and he will take them out of their inner exile,

together with the redemption of all Jews from the general exile,

whereupon the matter will certainly become nullified,

together with all other undesirable matters,

because "and the spirit of impurity I will remove from the land."

And although at the time Mashiach will come they will need to hide "in the clefts of the rocks"

(as the verse states) –

this is all worthwhile, provided that the matter should already end and be rectified...!

And then will be fulfilled the prophecy "and the glory of the L-rd shall be revealed, and all flesh together shall see that the mouth of the L-rd has spoken,"

"the word of the L-rd, this is the law,"

"the word of our G-d shall stand forever,"

and automatically all undesirable matters will become nullified,

"and the spirit of impurity I will remove from the land"

(as mentioned above),

and there will be purity of the people of Israel,

including purity of the family for every Jew individually,

and purity of the land of Israel,

until the purity of the entire world –

"and the kingdom shall be the L-rd's,"

In the true and complete redemption through our righteous Mashiach,

and in the manner of "immediately they are redeemed."

Discourse (in the form of a talk)

Beginning with "In the beginning G-d created" etc.

It is also customary to study a verse from the weekly Torah portion together with the commentary of Rashi –

an explanation in the words of Rashi,

or an explanation of a matter that is not understood in the plain meaning of the verse and Rashi seemingly should have explained it and does not explain it. And also to explain a matter in the notes of my father on the Zohar of our Torah portion.

Regarding Rashi, we will dwell on two matters –

one matter at the beginning of the portion and the second matter at the end of the portion.

The beginning of Rashi on the Torah

(the beginning of our Torah portion) is:

"Rabbi Yitzchak said: The Torah should have begun only from 'This month shall be for you,'

for it is the first commandment that Israel was commanded,

and why did it begin with 'In the beginning,'

because of 'the strength of His works He declared to His people, to give them the inheritance of the nations,'

so that if the nations of the world say to Israel, etc.'" And after this explanation, Rashi continues and explains

(in the entry "afterwards")

the meaning of the words of the verse.

One must understand:

The essence of Rashi in his commentary on the Torah is –

to explain the meaning of the verses according to the plain meaning of the Scripture. And although Rashi writes the principle that "I have come only for the plain meaning of the Scripture" only later,

the one who is five years old for the Scripture himself understands, however, that when he comes into Rashi's "room" to study Chumash,

Rashi is the very first to explain to him the meaning of the verses.

Based on this, Rashi should have immediately begun his commentary on the Torah with the explanation and elucidation of the words "In the beginning, He created,"

and not have prefaced the explanation "What is the reason that He began with 'In the beginning'?"

One must also understand Rashi on the words "In the beginning, He created":

At the beginning of his commentary, Rashi writes "This verse says nothing but 'expound Me,'"

and only afterwards does he continue "And if you wish to explain it according to its plain meaning, explain it thus, etc." And prima facie:

Since the essence of Rashi is the plain meaning of the Scripture,

he should have begun with the explanation of the verse "according to its plain meaning,"

and only afterwards added that there is also a homiletical interpretation in this

("This verse says nothing but 'expound Me'")?

With several more precise points in this –

as we have already spoken about this in previous years,

and it has also already been printed,

and elsewhere, to review this.

At the conclusion of the portion it says "And Noah found favor in the eyes of the Lord."

And prima facie, the verse requires explanation –

why and with what did "Noah find favor in the eyes of the Lord,"

when the Almighty Himself said in the preceding verse "I will blot out the man whom I have created, etc., for I regret that I have made them"? And as we see, all the commentators of the Scripture –

Ibn Ezra,

Ramban,

Sforno,

the holy Or HaChaim,

and others –

address this;

nevertheless, Rashi does not address this verse at all!

One cannot say that Rashi relies on what is stated at the beginning of the portion of Noah "Noah was a righteous man, perfect, etc.,"

from which it is understandable why "Noah found favor in the eyes of the Lord" –

because: (a)

Rashi's way is to explain an incomprehensible matter on the spot,

and not to wait and rely on what is stated later,

in a subsequent portion. (b)

And the main point:

On the verse "Noah was a righteous man," Rashi explains:

"Since the Scripture mentioned him, it praises him,

as it is said 'The memory of the righteous is a blessing.'"

That is, it is not an explanation and giving of a reason for that which "Noah found favor in the eyes of the Lord,"

but rather it is a matter in an incidental manner –

"Since the Scripture mentioned him, it praises him."

And as will be explained below.

In the notes of the father on the Zohar of our portion, he addresses the statement of the Zohar "And Rabbi Shimon and all the companions were rejoicing with joy in the Torah, etc., and Rabbi Shimon and all the rest of the companions were happy,"

And he explains:

"Examine the language,

at first it states 'and all the companions' and here it states 'and all the rest of the companions,'

it is because joy,

happiness,

must be in the aspect of 'rest,'

making oneself like remnants, nullification,

as it is said 'and rejoice with trembling,'

and see in Torah Or, in the discourse 'And it was when Pharaoh sent,' regarding the matter 'And God did not lead them by way of the land of the Philistines'

[where he explains that from the aspect of Philistines of holiness,

the matter of happiness,

there can be a suckling and it could become Philistines of the other side,

therefore the matter of nullification must be, etc.]...

Also 'the rest of the companions' is like 'the remnant of His inheritance,'

'the remnant of Jacob,'

see in Likkutei Torah at the end of the portion of Masei, in the discourse 'The inheritance of Jacob,' see there."

As discussed, many times the father writes his notes concisely,

as in this note he only references Likkutei Torah at the end of the portion of Masei, in the discourse 'The inheritance of Jacob,' without explaining the details of the matters in this,

relying that one will understand it on his own.

And one should connect the matter explained in the note

(at the beginning of the portion of Bereishit,

which comes in proximity and continuation to Shemini Atzeret and Simchat Torah)

with Shemini Atzeret and Simchat Torah:

Earlier, the parable was brought that is in the Midrash on the "one bull and one ram" that is offered on Shemini Atzeret:

"A parable: A king who made a feast for seven days

(the days of Sukkot)

and invited all the people of the province for the seven days of the feast,

once the seven days of the feast passed, he said to his beloved, etc., 'Let us make do with whatever you find, etc.,'

so said the Holy One, blessed be He, to Israel: 'On the eighth day, it shall be an assembly for you; make do with whatever you find, with one bull and one ram.'"

And one is precise in this that from the Midrash it is implied that the one bull and one ram of Israel on Shemini Atzeret is what is found from that which remained from the seventy bulls that were offered during the seven days of Sukkot.

That is, it is like the matter of remnants from the feast during the seven days of the feast

(the seven days of Sukkot).

That this is the connection with what is said in the Zohar and in the notes of my father regarding the aspect of "remnant,"

that this is the concept of making oneself like remnants –

similar to the small meal of one bull and one ram on Shemini Atzeret which is in the aspect of remnants.

And as explained above how it is possible to say that the special meal of the Jews,

the beloved of the king,

is only in the aspect of remnants,

from what remained from the great meal during the days of Sukkot for the nations of the world.

As we then explained the concept in this.

According to the custom of Israel on Shabbat Bereishit –

they will now sell the "mitzvot" and aliyot etc. connected with the synagogue.

May it be His will that much silver and gold come in

("their silver and their gold")

literally,

not only silver and gold in spirituality –

love of Hashem and fear of Hashem,

but also –

as a result of this –

silver and gold literally,

so that then the gabbaim will be satisfied,

and also the buyers will be satisfied,

because through this the buyers will also have much silver and gold,

"their silver and their gold with them."

May it be His will that very soon we merit the fulfillment of the prophecy "In the future, synagogues and study halls in Babylon will be established in the land of Israel,"

together with the friends and friends,

together with the prayers –

of the synagogues,

and they will be transplanted to the land of Israel,

and in the manner of "and I came with the clouds of heaven" *103,

speedily in our days, literally.

[Before the gabbai R. Y.P. shlita began the sale of the mitzvot,

His Holiness the Rebbe shlita said to him:

Begin with a "word of Torah,"

because the order is that before mitzvot (the sale of the mitzvot) there must be Torah.

After the sale of the "mitzvot" –

His Holiness the Rebbe shlita began to sing the melody of the hakafot of his father, of blessed memory].

The explanation in Rashi:

It has been spoken many times that the method of study of Rashi on the Torah is –

the explanation of the verses according to the plain meaning of Scripture

[and Rashi is so connected with Scripture –

that one can review the weekly portion,

two verses with Targum together with Rashi],

so that it should be understandable to a five-year-old child who is just beginning to learn Chumash

(Scripture)

. In Rashi there are also matters of halacha and homiletics etc.,

as is evident from the multitude of commentators on Rashi

(Raam,

Gur Aryeh,

Levush HaOrah and many more),

but primarily Rashi writes his commentary in a manner that a five-year-old child can also understand.

And this is the reason why Rashi does not preface at the beginning of his commentary by presenting the rules according to which he wrote his commentary

(like the method of other commentators),

and moreover:

most of the rules of Rashi are not presented by Rashi himself,

rather the rules are scattered in Rashi's commentaries on the verses,

and when one studies his commentary in all these places, one understands on his own,

and especially according to the explanation of the commentators on Rashi,

that Rashi wrote his commentary based on specific rules –

because when one studies with a small child of five years

(the subject of Rashi),

one does not begin by explaining to him the rules of the study,

rather primarily one begins by explaining to him one detail,

then another detail and so forth,

until from all these details together the content of the general principles of the matter becomes apparent to the child.

As this is simply in the study of the alphabet with a child:

One does not begin by teaching him the rules of the alphabet,

that there are twenty-two letters,

and they have several vowel points,

and in this itself –

a mobile shva and a quiescent shva etc.,

rather primarily one teaches him that the first letter is called alef,

and then kamatz alef ah,

then the letter beit and so forth,

that is, one teaches him detail after detail,

and then from the combination of all the details,

he understands the general principle of the matter.

Similarly regarding the explanation of the verses:

Primarily Rashi does not explain to the child the general rules of the matter,

rather the details of the matters –

the explanation of the words in this verse,

then the explanation of the words in the following verse,

and so forth, and through studying all these details of the verses,

the five-year-old also grasps the rules upon which Rashi is based.

According to the above

(that Rashi is according to the understanding of a five-year-old)

it follows,

that when one wishes to understand a matter in Rashi,

one must ask it of a five-year-old regarding Scripture,

that is, one must contemplate it from the perspective of a five-year-old,

because Rashi writes his commentary according to the intellect and understanding of a five-year-old.

According to this, one will understand why at the beginning of his commentary on the Torah, Rashi precedes to explain "What is the reason that He began with Bereishis,"

before he interprets the words of the verse –

because this is the first question that arises for a five-year-old when one begins with him to study the verse "Bereishis bara Elokim es hashamayim ve'es ha'aretz,"

even before he begins to contemplate the interpretation of the word "Bereishis":

When a five-year-old goes to cheder,

his parents explain to him that he goes there in order to study the Torah of the Most High. Why does he go to study Torah –

in order to know how to fulfill the commandments

[he does not yet know any distinction between light and severe commandments,

but the general concept of the commandments he knows that he must fulfill].

Before he begins to study Torah in cheder, he is already accustomed to saying "Modeh ani" every morning,

wearing tzitzis,

saying blessings,

reading the Shema and so forth,

but now,

when he goes to cheder, a new concept begins for him:

studying about all these commandments in the Torah,

where the instructions and commandments of the Most High are explained,

in order to know and understand how to fulfill the commandments with all their details etc.

Therefore,

when the five-year-old comes to the cheder of Rashi and one begins with him to study Torah with "Bereishis bara Elokim es hashamayim ve'es ha'aretz" –

the child immediately asks:

I came here in order to study about the commands of the Holy One, blessed be He, as they are in the Torah,

so why are they teaching me about the fact that the Most High created the world?!

This is indeed a great thing,

but it has

(seemingly)

no connection to the study of Torah,

in order to know how to fulfill the commandments.

And since this is the first question that the five-year-old asks immediately when one begins with him to study "Bereishis bara etc." –

Rashi cannot wait until after he interprets the words "Bereishis" etc.,

rather he must immediately begin his commentary on the Torah with the question of the five-year-old:

"It should not have been necessary to begin the Torah except from 'Hachodesh hazeh lachem,'

which is the first commandment that Israel was commanded,

and what is the reason that He began with Bereishis,"

about the creation of the world? And Rashi must immediately answer and explain to the five-year-old that also this

("Bereishis bara etc.")

is a part of the Torah,

and he needs to know it in order to know what to answer to the nations of the world etc.

And only after Rashi answers the first question of the five-year-old,

can he continue with interpreting the words of the verse.

According to this, it is also understood why Rashi precedes by asking the question,

and does not begin immediately with the explanation of the matter,

as is his way in most places, that he does not ask a question and then give an answer. Rather, he explains the matter and through this, the question that one could have about it is automatically answered –

because Rashi wishes thereby to emphasize that also the very question is a part of the matter,

because this is a question of a five-year-old studying Scripture in the generation of Rashi

(not of Rashi)

when he begins to study Torah from "Bereishis bara etc.,"

and a question that has a place according to the Torah

[and to such an extent that were it not for the reason of "Koach ma'asav higid le'amo," the beginning of the Torah would have been with "Hachodesh hazeh lachem"],

and that a five-year-old must ask when he studies this,

therefore Rashi writes it in order to emphasize that also in subsequent generations, every five-year-old must ask this question.

One must still understand:

It is indeed true that the matter of "Bereishis bara Elokim etc."

(the creation of the world by the Holy One, blessed be He)

is a part of the Torah,

and the five-year-old needs to know it in order to know what to answer to the nations of the world –

but why must one begin the Torah specifically with this matter?

And as will be explained on another occasion.

The explanation of why Rashi does not comment at all on "Venoach matza chen be'ei'nei Hashem":

According to what Rashi already explained earlier regarding Noah

(in connection with his birth) –

it is understood why "and Noah found favor in the eyes of the Lord"

(even though regarding all mankind it says "and the Lord said, I will blot out man etc., for I regret that I made them").

And as discussed many times, when Rashi already explained a matter earlier,

he does not need to repeat it again later,

especially when it is in close proximity,

in the same portion and the like:

On the verse "and Lamech lived one hundred and eighty-two years and he fathered a son" Rashi explained:

"and he fathered a son –

from whom the world was built". And in the following verse –

"and he called his name Noah, saying, this one will comfort us etc.",

Rashi explained "this one will comfort us –

he will give us rest from the toil of our hands,

until Noah came they had no plowing implements,

and he prepared them for them,

and the land would produce thorns and thistles when they sowed wheat from the curse of the first man. And in the days of Noah it rested,

and this is 'he will comfort us'".

Further in the continuation of the verses Rashi explains on the verse "and Noah was five hundred years old and he fathered etc." –

"What is the reason that all generations fathered at one hundred years and this one at five hundred years,

the Holy One, blessed be He, said,

if they are wicked they will perish in the water and it will be bad for this righteous one,

and if they are righteous I will trouble him to make many arks,

he suppressed his inclination and did not father children until five hundred years,

so that Japheth the eldest of his sons would not be liable for punishment etc.",

that is, the Almighty changed the nature of the world for the benefit of Noah.

From all this the greatness of Noah is understood:

"from whom the world was built". And it is simple that this means the building of a good world,

not a world that is in a state of "the earth was filled with violence"! And the virtue of Noah is expressed in that Noah "prepared for them" plowing implements.

Furthermore:

Noah nullified the matter that "the land would produce thorns and thistles when they sowed wheat from the curse of the first man". From this it is understood that Noah rectified the sin of the Tree of Knowledge,

because since the curse of "thorns and thistles it shall sprout for you" came as a punishment for the sin of the Tree of Knowledge,

one must say that the nullification of this curse by Noah came as a result of the nullification of the cause of the punishment –

the sin of the Tree of Knowledge.

And in addition to the virtue of Noah regarding his activity in the world,

there is also emphasized in Rashi the virtue of Noah himself,

as understood from that for his benefit the Almighty changed the nature of the world,

"he suppressed his inclination etc.".

And since the greatness of Noah is already emphasized earlier in Rashi –

Rashi should therefore not need to explain further why "and Noah found favor in the eyes of the Lord".

According to what is explained above, how the greatness of Noah is emphasized in Rashi on the Torah,

it is understood that specifically through study according to the plain meaning,

the simple meaning of the verse

(the subject of Rashi on the Torah)

one has a merit-finding for Noah.

And as discussed many times, now especially is a time when we seek merits for Jews. Consequently, when we find merit for Noah,

it adds further to the finding of merit for all Jews –

as understood according to the explanation of the Rebbe

(the Rebbe Shalom Ber)

in connection with what we say "and also Noah with love You remembered" among the verses of Remembrances of the Rosh Hashanah prayer,

whose content is the mention of the merit of the Jews

("that your remembrance should rise before Him for good") –

that the remembrance of Noah was "from the aspect of the essential virtue of the Nasi":

In the Gemara

(study according to the homiletical interpretation,

halacha etc.)

it says "even upon Noah a decree was sealed,

but he found favor in the eyes of the Lord,

as it is said, for I regret that I made them and Noah found favor in the eyes of the Lord"

(he expounded the juxtaposition).

That is, essentially Noah was not as he should have been,

but for some reason "he found favor in the eyes of the Lord".

Regarding this we see in the Zohar where the opposite of the virtue of Noah is emphasized –

"he did not ask for mercy upon the world and they perished,

and therefore they are called the waters of Noah after my name,

as it is said, for the waters of Noah this is to Me",

not like Abraham and Moses who prayed for the people of their generation.

This is all according to the method of study of the Gemara and the Zohar;

but according to the method of study of the simple meaning of the verse –

Rashi on the Torah –

the virtue of Noah is specifically emphasized,

as above that Noah endeavored to rectify the world,

until that "from him the world was built",

both regarding physical matters –

that "he prepared for them" a plow,

and also regarding spiritual matters –

that he rectified the sin of the Tree of Knowledge.

And to such an extent,

that Noah accomplished this rectification of the world not in a world that was in the ultimate state of purity and holiness, but in a world that was still before the purification by the waters of the flood

(as explained in many places that the waters of the flood purified the world),

nevertheless, even in such a world Noah accomplished a rectification.

Based on this (that according to the simple meaning the virtue of Noah is emphasized)

it is also understood why at the beginning of Parshat Noach on the verse "a righteous man, perfect in his generations" Rashi first brings the interpretation "that they interpret it favorably",

and only afterwards does he add the opposite interpretation. And in addition to this:

the opposite interpretation is brought only in Parshat Noach,

but in our portion only Noah's virtue and merit are emphasized.

And may it be His will that very soon we should merit the matter of "Noach Noach" twice

(as we will soon read for Minchah) –

"rest for the supernal ones, rest for the lower ones,

rest in this world, rest in the World to Come",

and specifically "neicha" in the language of Targum,

the Aramaic language

(not "menuchah" in the Holy Tongue),

which emphasizes that the rest is drawn down even to the lowest levels etc.

And the perfection of the matter of rest is drawn down –

connected with Shabbat in general, whose theme is rest and tranquility,

and specifically at the time of Minchah of Shabbat,

the desire of desires,

regarding which it is said "for from You is their rest"

(as we say in the Minchah prayer of Shabbat).

In the true and complete redemption through our righteous Moshiach,

"in stillness and in rest you shall be saved".

Afterwards he said:

Those who need to recite an after-blessing,

will certainly recite an after-blessing.

He commanded to announce regarding the time of the farbrengen –

in continuation of the farbrengen of the day of Simchat Torah.

He gave the food to the honorable Rabbi M.Y. may he live.