English translation — שיחת ש"פ תרומה, ראש חודש אדר ראשון ה'תשד"מ.

This farbrengen is connected with Shabbos,

and additionally Rosh Chodesh,

and additionally Rosh Chodesh Adar,

and Adar Rishon,

i.e., in a leap year,

and in a leap year itself there are three types:

a deficient year

(383 days),

a regular year

(384 days)

and a full year

(385 days)

¹ this is a full leap year,

i.e., that the year has the most days that a year can have.

Every single detail of creation is "for the sake of the Torah etc. and for the sake of Israel etc."

(as Rashi writes at the beginning of his commentary on the Torah).

"And the Torah is eternal"² so at every time one can and must derive a lesson from the Torah in the service of Hashem.

Certainly, when it comes to details and the fixing of times according to the Torah, it is certain that every detail is for the sake of the Torah and for the sake of Israel,

i.e., that a Jew must derive from every single detail a Torah lesson³ in his service, the purpose of his creation being to serve his Creator.⁴

And additionally:

Since on this Shabbos all these details come together,

a Jew must also derive a lesson from the combination of all the details together, which is added to each one of them,

as the Gemara says in Sotah⁵

(as discussed many times)

"A load that a person lifts onto his shoulder is a third of the load [that he carries when] another loads him"

the burden "that a person himself lifts onto his shoulder and no one else helps him... is only a third of the burden he carries when another loads him."⁶

And the lesson from these details and their combination must be regarding actual deed,

for "the deed is the main thing."⁷ Because deed applies to everyone,

from "your heads, your tribes"⁸ to the simplest of the simple. Regarding thought and intention,

there are differences between types of Jews,

but when it comes to actual deed,

all fulfill it equally. For example, the mitzvah of tefillin

(regarding which "the entire Torah is equated to tefillin"⁹):

Although in the intentions there are differences between great people and simple people who lay tefillin,

but regarding actual deed,

all Jews lay,

since the time of Moshe Rabbeinu, as he received from Sinai the same compartments with the same four portions and black straps etc.

(as discussed many times).

Therefore, the lesson in our matter must also be, first and foremost, regarding actual deed,

which applies to all Jews until this generation,

because it is about a lesson from matters according to the Torah, and the Torah is eternal,²

and in the second formulation¹⁰ "this Torah will not be exchanged." And since in all these aforementioned details there is a multitude of matters, we will speak at least one point in each detail,

and in the combination of all of them together;

and regarding actual deed,

which applies to all Jews,

also simple people. Therefore, one must speak about all these matters in a manner that is understood even by a simple person. If someone can also have contemplation and intention thereby, how good. But first and foremost, the main point is regarding

The point of the day of Shabbos is also understood by a simple person simply:

By the Most High it was "Six days did Hashem make the heavens and the earth, and on the seventh day He rested and was refreshed."¹¹ And since the Most High wanted that "just as¹² the Holy One, blessed be He, rested etc., so too you shall rest etc.,"¹³ therefore so too is the order among Jews,

that on the six weekdays they do work and on the day of Shabbos they rest.

And seemingly, what then is the superiority of the day of Shabbos?

On the contrary, it is logical:

"Man is born to toil"¹⁴,

a person was created to work and labor, and this is carried out on the weekdays,

the days of work. And it is not that he labors and accomplishes nothing,

rather he indeed accomplishes and from this comes benefit,

and on the contrary, "man is born" is his purpose "to toil." So what is the superiority of the day of Shabbos,

that then a person does no work,

"on the seventh day He rested"?!

The matter is understood from this as it is by "what He is,"

by the Most High:

After "Six days did Hashem make the heavens and the earth," it is forbidden to say that on the seventh day, when "He rested and was refreshed," there was a deficiency in the Most High. Rather, certainly then an additional superiority came,

and "the verse speaks explicitly"¹⁵ "And God blessed the seventh day and sanctified it,"

i.e., that the day of Shabbos is even higher than the six days.

Thus it is also understood regarding "even you,"

that Jews rest from work on the day of Shabbat,

that not only is there no deficiency regarding the six days,

but rather an elevation is added,

an addition of blessing and success

("and He blessed it")

and holiness

("and He sanctified it").

Only what? On the day of Shabbat the manner of service is not like on the weekdays:

On the weekdays he occupies himself with toil and exertion in work,

his business dealings faithfully,¹⁶

until "six days you shall labor"¹⁷ "this is positive commandments"

(as it states in the Mechilta¹⁸);

however, on the day of Shabbat his manner of service is in speech and thought,

reciting Tehillim, etc.

And a simple person understands simply that his manner of service on Shabbat

(in speech and thought)

is higher than his service on the weekdays:

When he acts on the weekdays,

he is preoccupied with his work in worldly matters to earn a livelihood in order to cover his expenses and the expenses of his household,

his wife, sons and daughters, to raise them to Torah, to the wedding canopy, and to good deeds.

However, on the day of Shabbat he can occupy himself without distractions with saying Tehillim,

praying at greater length,

reviewing the weekly portion,

and if he is also connected to this, also learning the weekly portion according to his understanding, etc.

Analogously to how it is regarding the Most High,

that during the six days of action He occupied Himself, so to speak, with the work of creation,

creating the world,

which even a simple person understands that it is entirely not commensurate for the Most High to occupy Himself with creating a stone,

a tree

(inanimate and vegetative),

even not animal and human,

but this is, in the language of the Zohar,¹⁹ "matters of the commoner." And although the simple person has not studied the Zohar,

he nevertheless knows the content of the matter,

that what is inanimate, vegetative, animal, and human considered before the Most High.

However, on the day of Shabbat, when "on the seventh day He rested and was refreshed," the Most High occupies Himself, so to speak, with the main aspect of His essence,

so to speak.

This is the content of the concept of Shabbat as a simple person understands it. And in truth, this is in other words the content of the concept of Shabbat as it is explained in the inner dimension of Torah,

for a great person and a scholar.

It follows,

that the point of the day of Shabbat

(as even a simple person understands it)

is that then he has more abilities to accomplish in his private life,

because he has then more blessing and success

("and He blessed it")

and holiness

("and He sanctified it"),

than on the other days.

Regarding the general life, it is not necessarily that he feels how he can accomplish in this;

but regarding private matters,

he can indeed feel this. And furthermore:

He must accomplish in his private life,

because this is the purpose of his creation,

"I was created to serve my Maker,"⁴

from which it is understood that every moment that he lives

(and is created)

is only justified because he serves his Maker.

The point of Rosh Chodesh is also understood by a simple person simply:

It is known the precision in the discourses of our Nesi'im,

especially in the maamarim of the Alter Rebbe²⁰ and the Mitteler Rebbe,²¹

in the name and term "Rosh Chodesh" and not "beginning of the month"

(and likewise Rosh Hashanah and not "beginning of the year"²²,

and likewise regarding all the heads of the years)

as is known²³ that the name by which it is called in the Holy Tongue indicates the content of the matter, etc.

[Also²⁴ conventional names are with Divine Providence if they were only accepted among Jews, all the more so a name in the Holy Tongue]

Because just as a head leads all the limbs of the body,

so does Rosh Chodesh lead all the days of the month

(and Rosh Hashanah leads all the days of the year).

How does one day

(Rosh Chodesh,

Rosh Hashanah)

have the power to lead so many days

(like a head)?

This is because the Most High, the Creator of the world and its Leader,

including the Creator of time,

as is known that even time is a creation,²⁵

has placed special powers into the day of Rosh Chodesh,

that it should be a day of merit,

and therefore it has the power to lead so many days,

as the statement²⁶ "I do not ask... except according to their power,"

since Rosh Chodesh must lead all the days of the month, the Most High placed into Rosh Chodesh powers for this.

From this it is also understood regarding the service of a Jew:

On Rosh Chodesh,

which has greater powers than the rest of the days,

a Jew must utilize the powers in his service,

so that his service then should be even more than on the rest of the days. Because if he does not utilize the additional powers that the Almighty has invested in Rosh Chodesh,

this is not only a matter of one who was compelled and did not do,

or simply did not do,

but he thereby confuses the order of creation. For the Almighty created the day of Rosh Chodesh with greater powers than the rest of the days,

and everything that the Holy One, blessed be He, created in His world, He did not create a single thing in vain; if a Jew does not utilize the powers,

it turns out that they remain in vain, Heaven forbid.

From this is understood the greatness of the merit and responsibility that is given to a Jew on Rosh Chodesh that he should utilize the additional powers that the day has.

And since each month has its constellation,

tribe and unique matter, the unique powers in each Rosh Chodesh are in accordance with the unique matter and unique service of each month. And in this itself, indeed "each day

(in the month itself)

does its work",

therefore because "each day has its power"

(as stated in the Additions to the Zohar, Part I)

there are in Rosh Chodesh the powers for the service of each specific day in the month itself,

since Rosh Chodesh leads all the days of the month.

Today's Rosh Chodesh is Rosh Chodesh Adar Rishon. The unique matter of the month of Adar Rishon is also understood by a simple person,

that "when Adar enters, we increase in joy",

and the entire month is "strong

(mighty)

is my constellation",

not only on the days of Purim.

Even if he has not yet learned the Yerushalmi that the month of Adar

(if for some reason he cannot read it in its proper time),

"the entire month

(until the fifteenth of it)

is fit for the reading of the Megillah,

because 'the month which was turned for them' etc.",

it is however well known to all,

even women and the unlearned,

that the entire month of Adar is a fortunate and joyful one. And they know what is stated in the Megillah: "the month which was turned for them".

If this is so

(that the month of Adar is a fortunate and joyful one)

regarding physical matters,

how much more so regarding the main fulfillment of the duty of a Jew: "I was created to serve my Maker".

The above said about

(Rosh)

Chodesh Adar is regarding the month in every year;

in our case, it applies that this is Rosh Chodesh Adar Rishon:

In a regular month of Adar there are 29 days.

That is, 29 days of increased joy and a strong constellation.

However, in a leap year when there is an Adar Rishon and an Adar Sheni,

there are 59 days of increased joy and a strong constellation. As the essence of the matter is simply understood, that "when Adar enters, we increase in joy" and then "my constellation is strong" means this begins from Rosh Chodesh Adar Rishon and it continues throughout both Adars for 59 days.

It turns out that on Rosh Chodesh Adar Rishon of this year there is an increase of powers even more than in the month of Adar in other years regarding the matter of joy and fortune,

powers for fifty-nine days!

Consequently, a Jew must utilize these powers in his service to serve his Maker.

The above discussion is the lesson and instruction of every detail on this day.

And as said,

the lesson and instruction must be for every single Jew,

from "your heads, your tribes" to the simplest of the simple. And the reason:

Because to every Jew was given the entire Torah,

and all instructions of matters according to Torah.

As it states in the Midrash that the Ten Commandments were said in the singular,

to every Jew as an individual,

"each one of Israel would say, 'With me the speech speaks'" as explained in Chassidus.

Every matter is also reflected in Halachah

[and as discussed many times that all parts of the Torah are parts of one Torah,

consequently every matter is reflected in one part of the Torah in the other parts of the Torah. And especially the revealed part of the Torah and the inner part of the Torah,

which are like body and soul, the body of the Torah and the soul of the Torah),

the aforementioned matter is also reflected in Halachah, that the entire Torah was said to every Jew:

A non-Jew is forbidden in the study of Torah,

and when he studies Torah he transgresses the two matters explicitly: "inheritance" from the term "betrothed",

a matter of forbidden relations,

and inheritance,

a matter of theft,

however a Jew,

whoever he may be,

even one who does not know what is being said, may and must and is obligated in the study of Torah.

Only in this are there differences as to how much his obligation consists of:

There are Jews who need to learn all day long,

and Jews who can fulfill their obligation with the recitation of the Shema in the morning and evening,

one verse in the morning and one verse in the evening, but all of them

(without exception)

are obligated in Torah study.

Until that "even if a person recited only the recitation of the Shema in the morning and evening, he has fulfilled 'this Torah scroll shall not depart from your mouth' etc.,"

as the Gemara says in Menachot. And who says it in the Gemara? Rabbi Shimon bar Yochai,

for whom "his Torah was his craft" literally!

One who is capable of studying a great deal of Torah,

even if he misses a single moment that he could possibly be engaged in Torah study,

the Alter Rebbe in Tanya, in the first chapter, brings

(from the Gemara in Sanhedrin)

the severe punishment that comes to him in this world and the next, etc.;

but if he is only capable of one verse in the morning and one verse in the evening,

he thereby fulfills "this Torah scroll shall not depart from your mouth."

Here one sees the reflection in Halacha, how every matter in Torah pertains to every single Jew in Israel.

And this is understood regarding the above instructions of the particular matters on this day.

In addition to the above details, how each one is individually,

there also comes a lesson and instruction from the combination of all of them together, the "light that surpasses all"

(in the language of the Tanya).

And this too must be understood by even the simplest of the simple:

The difference between Shabbat and Rosh Chodesh is:

Shabbat is connected to the seven days of the week,

which are dependent on the course of the sun,

"and it was evening and it was morning." Rosh Chodesh is connected to the course of the moon,

upon which the determination of Rosh Chodesh depends.

And the difference between the course of the sun

(days of the week)

and the course of the moon

(days of the month):

In the sun there are no changes.

Not so the light of the moon

(upon the earth)

there are always changes:

There is not a single day in the month when the light of the moon upon the earth is not changed. Either the light increases,

or the opposite,

until on the eve of Rosh Chodesh the light is in concealment and hiding completely,

and on Rosh Chodesh the new moon is perceptible.

(In the moon itself there are no changes,

but in the primary purpose of the creation of the moon, "to give light upon the earth" (as even a simple person knows because it is written in the Chumash), there are always changes).

Therefore the division of time dependent on the course of the moon is called "Chodesh,"

from the term renewal,

because then the new moon is renewed,

and throughout all the days of the month there is a renewal and change in the light of the moon upon the earth relative to the day before it.

These two matters, the course of the sun

(without changes)

and the course of the moon

(changes and renewal)

must also be in the service of man:

one service in a manner of constancy and permanence

(without changes),

and a second manner of service that is renewed. And as has been discussed many times during the year, several examples of this in service. One of them in the service of prayer,

about which the Gemara says on the verse "to serve Him with all your heart," "what is service that is in the heart? You must say, this is prayer":

In the first three blessings and last three blessings of the silent prayer, there is never any change in the prayer of the entire year, whether on weekdays,

whether on Shabbat, Yom Tov, and Rosh Chodesh,

whether on Rosh Hashanah and Yom Kippur,

one recites the same first three blessings and last three blessings. This is analogous to the matter of the sun in the service of man, permanence and constancy

(without changes).

Regarding the intermediate blessings, it is exactly the opposite; there specifically there are changes from the weekdays,

Shabbat, Yom Tov, Rosh Chodesh, Rosh Hashanah, and Yom Kippur,

on each of them one recites different intermediate blessings.

In addition to this:

According to the ruling of the Rambam, "it is a positive commandment to pray, etc., one should ask for his needs that he requires,"

it follows that if new needs arise,

there must be an addition and renewal in the request of one's needs in prayer

(in "Shema Koleinu" and the like.

And so forth).

One sees here an example

(in prayer)

of these two manners of service: in a manner of constancy and permanence,

and a service that is renewed.

And there is an advantage in this and in that:

There is an advantage specifically in service in a manner of constancy and fixedness,

because then the service becomes a fixedness in the soul,

habit becomes a second nature,

until nature

(ordinary)

. And then it receives strength and importance,

as is known that anything fixed is not nullified. He stands with it in strength and is not affected by any thing. Even all the winds of the world stand against it,

even if it is a minute minority it is not nullified because it is fixed.

On the other hand,

there is an advantage specifically in service that is renewed, because then he performs the service with vitality and enthusiasm and commotion. Therefore Rashi writes from the Sifrei regarding the commandments:

"Let it not be in your eyes like an old document...

but like a new one",

and furthermore "each day let them be new in your eyes"

(not only "like new" with a comparative kaf),

because the advantage of vitality and enthusiasm is specifically when it is a new thing.

[For this is the reason why "one who recites Hallel every day" is contrary to the concept of Hallel,

because praise and thanks and gratitude to God is specifically for a matter of renewal and miracle,

not for a fixed and constant thing (nature),

therefore one says Hallel specifically at special times when a renewal occurs (and not every day in a fixed and constant manner) on Rosh Chodesh half Hallel (according to the custom of Israel),

on Yom Tov full Hallel].

It follows that Shabbat

(connected with the sun)

and Rosh Chodesh

(connected with the moon)

are two types of service of a Jew,

and there is an advantage in each one of them over the other.

And on this day when Shabbat coincides with Rosh Chodesh, not only does one then have power for both services,

but there comes the "light that surpasses all"

(which is more than twice each one of them,

as above section 1)

that in the manner of service in a manner of constancy and fixedness

(Shabbat)

there also comes the manner and advantage of service that is renewed

(Rosh Chodesh),

and in the manner of service that is renewed there comes the manner and advantage of service in a manner of constancy and fixedness. As an example as we see it in the aforementioned example of prayer

(the first three and last three blessings and the intermediate blessings):

Although the first three and last three blessings are the same words and

(in general)

with the same intentions

(as it is stated in the Siddur HaAriZal)

on weekdays and on Shabbat and Yom Tov and Rosh Hashanah and Yom Kippur one sees in practice,

also with a simple person,

that the manner of prayer of the first three and last three blessings on Rosh Hashanah and Yom Kippur is in a different manner than on the rest of the days of the year,

the swaying is entirely different! Because the special days of Rosh Hashanah and Yom Kippur also affect the fixed matters in prayer on these days,

and they effect in them the renewal of Rosh Hashanah and Yom Kippur that one should pray also the fixed prayers in a different manner,

with a different enthusiasm and vitality,

because it is Rosh Hashanah and Yom Kippur.

Conversely,

the advantage of fixed prayers

(the strength of a fixed thing that is not nullified)

is drawn into the new matters of Yom Kippur:

the intention of the renewal, the vitality and extra enthusiasm that Rosh Hashanah and Yom Kippur effect in the prayers of these days,

is surely not that it should remain only on those days, Heaven forbid,

but that it should be drawn into the prayers and service of all the days of the year.

And through this there comes to the advantage of the fixed prayers the strength of the fixed that is not nullified in the matter of renewal that was opened on Rosh Hashanah and Yom Kippur,

because from their new vitality it was drawn into all the days of the year.

The above is that the two manners of service

(in a fixed manner,

in a manner of renewal)

are two types of service,

two lines,

only they come together and each one of them assists the other,

and one has both advantages together the matter of Shabbat and Rosh Chodesh together.

Afterwards there is a higher elevation even more, as emphasized in a leap year, that he stands entirely above both manners of service,

above both for fixed service

(Shabbat)

and for service that is renewed

(Rosh Chodesh),

and then both services are equalized for him and they become for him as one service to serve his Creator.

This is the concept of a leap year,

which equalizes the two courses, the course of the sun and the course of the moon,

so that they become like one thing.

How can a leap year reconcile two opposites, change

(moon)

and no change

(sun)

so that they become one thing? This is because a leap year is taken from a level that is higher than both of them,

therefore it can reconcile them.

And in the service of man, this is the service of self-sacrifice,

with all your might,

that when he is engaged in his service with self-sacrifice, it reconciles all the details of the services,

and in the well-known expression "if he were commanded to chop wood," he does this exactly like the other services,

consequently, self-sacrifice reconciles both the service in a fixed manner and the service that is renewed.

However, it is not the explanation that, heaven forbid, the specific form of the particular services is not relevant to him,

that is, that one should say that the details of the service that he performs are not relevant to him. This is not so,

rather, he also fulfills the particular services,

but they are permeated with self-sacrifice. He puts on tefillin and fulfills the rest of the commandments,

and each and every commandment with its particular intentions,

but this is entirely permeated with self-sacrifice,

above measure and limitation,

consequently, all the services become reconciled like one thing.

So too regarding our matter:

a leap year does not cause that the two matters of the course of the moon and the course of the sun are not relevant,

rather, that they both become reconciled. In service:

there are two modes of service:

service in a fixed manner and in a manner of renewal,

but they are both permeated with self-sacrifice,

consequently, they both become reconciled. And they become like one thing.

The intention of all these matters is, after all, actual deed,

the deed is the main thing.

Beginning from this, that when we will pray the afternoon prayer today,

it must be evident in it that it is an afternoon prayer on Shabbat Rosh Chodesh Adar Rishon of a leap year which is a full year.

That is, in addition to that which the afternoon prayer of Shabbat in general is a "time of favor,"

when it is Shabbat Rosh Chodesh Adar Rishon, etc.,

this "benefits" the afternoon prayer so that it should be entirely in a different manner. Beginning from the contemplation before the prayer, "one does not stand to pray except from a state of heaviness of head," that when one contemplates that this is an afternoon prayer on Shabbat Rosh Chodesh Adar Rishon, etc.,

it causes that the praying should be a different one.

And regarding this, all matters of man's service on this Shabbat must be in a different manner due to the fact that it is Rosh Chodesh Adar Rishon, etc., his Torah study and the other matters. And primarily and emphatically, this is regarding prayer on Shabbat,

because this is the main matter of Shabbat,

as the Alter Rebbe explains in the additions to Torah Or, the words of our sages, may their memory be for a blessing, in the Jerusalem Talmud: "With difficulty did they permit speaking words of Torah on Shabbat."

And when the afternoon prayer on this Shabbat is a different one, it then affects the entire following week until the afternoon prayer of the next Shabbat. As is understood from that which as an introduction to the afternoon prayer on Shabbat, we read from the Torah portion with which one must "live" during the entire week,

until the next Shabbat when we read the entire portion. Consequently, the afternoon prayer on Shabbat affects the entire following week until the afternoon prayer of the next Shabbat. And when the afternoon prayer is different due to the fact that it is Rosh Chodesh Adar Rishon, etc., then the entire week,

until the coming Shabbat,

is different.

And may it be His will that everyone should translate these matters into actual deed, each one in his own matter.

Beginning from this, that one accepts upon himself good resolutions in thought,

and immediately, "a good thought, the Holy One, blessed be He, joins it to deed,"

as is brought in the books, one of the explanations of this,

that when the Almighty sees that a person has a good thought, He provides him with an opportunity to bring it down to actual deed.

And immediately, one has a complete thing, thought

(intention)

and deed,

a soul and body,

and consequently, there is completeness in our actions and our service,

which brings the completeness of the redemption,

the complete redemption,

which is also the true redemption in the manner of "I will hasten it,"

"and behold, one like a son of man came with the clouds of heaven."

And it is fulfilled as it is stated in today's haftarah "And it shall be from month to month and from Sabbath to Sabbath, all flesh shall come to bow down before Me,"

he asks in the Midrash:

"And how do they come on Rosh Chodesh and Shabbat from the end of the world,

rather the clouds come and carry them and bring them to Jerusalem...

and it is that the prophet praises them 'Who are these that fly like a cloud?'" It will be in a manner of "And behold, one like the Son of Man came with the clouds of heaven" "like doves to their windows,"

which comes through the preparation for this

(for the pilgrimage)

the redemption itself is in a manner of "I will hasten it,"

"And behold, one like the Son of Man came with the clouds of heaven."

Speedily in our days, literally,

through our righteous Mashiach.

There is another essential matter on this Shabbat, it is Shabbat Parshat Terumah.

As is known, the portions of the Torah were fixed for each week,

it follows that the portion fixed for this Shabbat in this year, Rosh Chodesh Adar Rishon in a full leap year, is Parshat Terumah.

And according to the teachings of the Alter Rebbe, that one must "live with the time,"

with the weekly portion,

and especially on Shabbat when the entire portion is read, one must on this Shabbat live with Parshat Terumah.

That is, to extract from the portion a lesson in life,

in addition to the aforementioned instructions from the other matters of this Shabbat. And the lesson must add more to the other aforementioned instructions.

And as an introduction:

In the portion,

as in all matters of Torah,

there are a multitude of matters without end.

As it is stated about the Torah in general "It is longer than the measure of the earth and broader than the sea." And in the Torah there are "innumerable maidens." So too is it understood regarding every part and portion of the Torah,

that in each part there are also endless matters.

As is evident from the law in the Shulchan Aruch, Hilchot Talmud Torah, that every Jew, even an elder,

a person of suffering and the like, is obligated in the study of Torah until he innovates in Torah,

"to explain it,"

until he innovates in all parts of the Torah;

and since Jews are without number,

as it is said "they cannot be counted for multitude,"

"And the number of the children of Israel shall be like the sand of the sea, which cannot be measured nor counted,"

and each Jew has his portion in the Torah,

as we say at the end of the Amidah prayer "and give our portion in Your Torah,"

there are countless portions in the Torah. And since every Jew is obligated to innovate in his portion

(and in the other portions of the Torah),

therefore in that very portion itself there are countless matters.

And consequently, a veteran student can always come and innovate additional matters in the Torah beyond the innovations that were until now,

because in the Torah and in every part of it there is a great multitude without end.

So too is it understood regarding one portion of the Torah

(one part of the Torah)

in our case, Parshat Terumah, that in it there are a multitude of matters without end.

As we see in practice that in a portion of the Torah there are a multitude of words,

all the more so letters,

not to mention when one counts the crowns. And so on with endless matters.

On the other hand:

When one comes to study Torah, one cannot study a multitude of matters at once,

because then one will become confused and will not be able to understand the study,

and in Talmud Torah there is an obligation in the Shulchan Aruch to understand what one studies,

if one does not understand, one does not fulfill the obligation of the Oral Torah. Therefore, the manner of study is that one must extract one detail from a matter and contemplate it with understanding and comprehension,

and see what one understands and what one does not,

and then come to additional details in the matter, etc.

While studying a matter, one can and must also have a general knowledge of that matter,

but in practice one must focus only on one detail and thoroughly study it, and from it come to additional details.

So too in a portion of the Torah:

Although in it there are a multitude of matters without end,

one must stop and study one detail,

and from it come to the general principles of the matter.

Thus we will do in our matter of Parshat Terumah:

We will focus on one detail in the portion. And which detail? The name of the portion,

which is both a detail and connected to the entire portion

(being the name of the entire portion, and every word of the portion is a part of the portion called by this name),

and we will explain the name,

and from it we will come to the general content of the entire portion.

And the explanation of this must be according to the simple meaning,

because this is relevant to all parts of the Torah and to all students of the Torah:

Although there are four methods of study,

acronym "Pardes" Peshat, Remez,

Drush,

Sod must also in all parts be in the way of Peshat. Because it is a rule in all parts of the Torah,

also in the way of Sod that "the verse does not depart from its simple meaning."

That is, that Peshat is a general matter that pertains to all parts of the Torah.

And in addition, the way of Peshat also pertains to all students of the Torah:

The matter of "Binah" in the Torah pertains specifically to "one who is forty years old for Binah."

Similarly, the study of Gemara specifically to "one who is fifteen years old for Gemara,"

the study of Mishnah "one who is ten years old for Mishnah,"

but not to a Torah student younger than this

(a five year old etc.).

However, the study of Mikra

(Peshat)

pertains to all students of the Torah, beginning from a child who begins to speak, his father teaches him Torah,

who has a low level in study in the way of Peshat,

as well as to a five year old for Mikra

(the study of Mikra in the way of Peshat according to its simple meaning),

as well as to all Torah students older than this.

Therefore, one must explain the name of the Parsha in the way of Peshat. And derive from it a lesson

(Torah from the word Hora'ah,

as it is stated in the Zohar)

regarding actual deed,

which is also equal for all,

"your heads, your tribes" until the simplest of the simple,

as above.

"Terumah"

(the name of the Parsha)

has two meanings in the way of Peshat:

(a) "Afrashuta,"

"separation,"

as Rashi

(whose subject is the simple meaning of the verse)

interprets the verse. (b)

elevation and raising,

as it is stated in the Zohar,

but it is also understood in the way of Peshat,

because "Terumah" is from the term "I have lifted up my hand to Hashem,"

"I will raise my banner."

And in our matter:

The Almighty tells the Jews

(through Moshe)

"They shall take for Me a Terumah,"

"separation,

they shall separate for Me from their possessions a donation"

[and there were three Terumot,

as Rashi explains].

That is, that Jews should separate

(set apart)

from their possessions for the Sanctuary,

for the Almighty. And regarding the Terumah of the Mishkan, that they should separate from their gold and silver and copper etc. for the Mishkan. And through this, the matter acquires a connection to the Sanctuary,

until also the separation effects a matter of holiness.

And then there should be a second matter of "Terumah" from the term elevation and raising:

One should lift up the separated gold and silver etc. to a higher domain by making from them the Mishkan "and they shall make for Me a Sanctuary and I will dwell in their midst."

As this is generally when one sanctifies a profane object through speech or thought

(as is known the opinions on this whether it can be through thought),

as for example a wheat that is found in a pile and bin, it consists of two actions: (a)

first one separates the wheat from the rest of the wheat in the pile,

which are profane or Tevel, (b)

and then one sanctifies the separated wheat,

and one lifts it up

(elevation)

to become consecrated or Terumah.

And in general, they are two movements of drawing down from above to below through separation,

and elevation from below to above through raising.

Explanation of these two matters in "Terumah" separation and elevation:

Regarding the essence of the matter, a question arises:

How does a human being have the power to change the essence and substance of an object and make from profane and Tevel holiness

(through separation and elevation)?

Granted, that which he has ownership over an object,

this is because it was given to him into his domain,

consequently he can give it to another as a gift. But with this he only changes the domain of the thing,

but not the substance of the thing;

however, when he sanctifies a profane object

(through speech or thought)

he changes the substance. So how does a Jew have the power to do this?

Granted, a firstborn is "sanctified by the Merciful One" and from his mother's womb he is holy;

similarly, the holiness of the Land of Israel was established by the Almighty,

as it is brought in the Mechilta at its beginning,

that "before the Land of Israel was chosen, all lands were fit...

once the Land of Israel was chosen, all lands were excluded." Because since the Almighty is above both holy and profane,

He can make a profane object become holy.

But how does a human being have the power to accomplish this with a profane object?!

This is the answer to this,

that he can do it not by his own power and might,

but by the power of the Holy One, blessed be He.

As it is written "You shall be holy, for I, the Lord your God, am holy":

Jews receive the power to be "holy" from the fact that the Almighty is "holy"

("for I am holy").

That is, the holiness of the Holy One, blessed be He, is drawn down into Jews. Therefore, the Almighty who has the power to sanctify a profane thing

(the Land of Israel and the like),

His power is drawn down to Jews so that they too can sanctify

(and thereby change the essence of)

a profane thing.

Based on this, it is understood why "Terumah," from the term separation, is the concept of drawing down from above to below:

In order to make holy from profane,

a Jew must draw down from above to below from the holiness of the Holy One, blessed be He,

the source of all blessings

(which is drawn down into the Jews ("You shall be holy"))

into the profane thing here below in this lowest world,

so that it should be holy in a revealed manner.

That is, there must be an elevation of the lower worlds,

a drawing down from above to below,

of the holiness of the Holy One, blessed be He, here below in a revealed manner.

And after there is the separation of the profane thing for holiness, a drawing down from above to below becomes "Terumah," from the term lifting and raising,

an elevation from below to above:

One lifts up the separated thing to a higher domain, the domain of holiness. In our context:

One takes the separated gold and silver, etc., and one makes from them the Mishkan,

the curtains, the sockets, and all the vessels of the Mishkan, "And they shall make Me a sanctuary and I will dwell in their midst."

What necessity are these two concepts in the verse in our portion: (A)

First it is written "And they shall take for Me a terumah,"

"separation,

they shall separate from their possessions a donation" that one separates from the possessions for holiness

(a drawing down from above to below)

"for Me, for My name"

(as Rashi explains on "And they shall take for Me a terumah"). (B)

And further it is written "And they shall make Me a sanctuary,"

"and they shall make for My name a house of holiness"

(according to Rashi's explanation)

the concept of raising,

that one lifts up the separated things and one makes from them a Mishkan and its vessels.

And based on this it is understood, and as will be explained below, why Rashi writes that "for Me" means "for My name" twice, in "And they shall take for Me" and then further in "And they shall make for Me," because they are two separate concepts:

"And they shall take for Me" speaks about the actual separation,

and "And they shall make Me a sanctuary" speaks about the raising,

that one lifts up the separated things and one makes from them the Mishkan and its vessels.

The fear of this in the service of man:

The service of man to his Master

(the concept of "Terumah to the Lord")

manifests generally in two movements: separation and raising. Beginning with the time of man:

A Jew must sanctify

(give a "terumah" from)

his time for the service of God. And the order in this is,

that first there must be separation and afterwards raising.

First and foremost, a person must separate and set aside a portion of time for the service of God,

the study of Torah,

the service of prayer,

the fulfillment of the commandments. Through this itself

(even before he is occupied in this separated time in the service of God)

the time becomes a time of favor. Because a Jew, by the power of Torah, becomes a master over time,

and at the moment he designates a specific time for the service of God

(a matter of holiness)

this very act separates the time from the rest of the times.

But even then it remains a regular time,

only that he has drawn down into it

(from above to below)

an elevation.

Afterwards, a person must perform a further raising:

In the separated time he serves in the service of God in actuality,

he then studies Torah,

he prays or fulfills commandments. Through this he raises the time so that it becomes a completely different time, a holy time.

There are times when a person only needs to perform the concept of raising,

because the concept of separation is already present from the outset:

For example, the Sabbath day, the Almighty Himself separated and made it a holy day,

"it is sanctified and established." Therefore, one does not need to come to a Jew that he should separate the time. A Jew only needs to perform the raising on the Sabbath day through his service on this day,

as it is written "and you shall call the Sabbath a delight,"

and our sages, of blessed memory, said "one who delights the Sabbath,"

not "one who delights on the Sabbath,"

rather a Jew delights the Sabbath with his delight in eating and drinking and the like.

But on weekdays, a Jew includes both aspects of separation and elevation:

He must first separate his time for the service of G-d, and then actually elevate the time by serving His service in actuality during this time,

whereby he elevates the time and makes it a Sanctuary and Temple for Him, blessed be He.

When he prays, he must direct his intention toward Jerusalem and toward the Temple,

"The Gate of Heaven, the Temple above is aligned opposite the Temple below.

So too, when he studies Torah during this time, and Torah is indeed like fire, then the Holy One, blessed be He, reads and reviews opposite him,"

so that his study of Torah is like at the time of the Giving of the Torah,

as our sages said: "Just as there, with awe and fear, with trembling and quaking, so too here, with awe and fear, with trembling and quaking."

The Alter Rebbe asks:

"At first glance, this comparison is not understood: 'Just as there, so too here,' etc.,

for at the assembly at Mount Sinai, all the people saw the sounds and spoke face to face with the word of G-d,

in contrast to the occupation with Torah of each person when he studies by himself?"

And the point that he answers is simply:

The main thing is the Most High. So when one studies Torah today and has thereby "the Holy One, blessed be He, reads and reviews opposite him," what difference does it make whether there is the chariot and the sounds and flames and all the other matters,

when one has the Most High with him! Therefore, "also the occupation with Torah of every individual and at every time is the actual word of G-d that was said to Moses at Sinai. And through this, awe and fear will fall upon him, as if he received it today from Mount Sinai."

Based on this, one will understand the explanation of the AriZal on the statement of our sages that the four matters "with awe and fear, with trembling and quaking" correspond to the four letters of the Name Havayah.

What is the connection of this statement of our sages with the Name Havayah? This is understood based on the above:

In the Ten Commandments at the Giving of the Torah, it says "I am Havayah your G-d." And the explanation of this is,

according to what is stated in the Shulchan Aruch that "Elokim" means "Master of ability and Master of all powers," that "Havayah" becomes "your G-d,"

your strength and your existence of every Jew. And this is the content of the statement of our sages that "Just as there

(at the Giving of the Torah)

with awe and fear, etc., so too here, every Jew in all times, with awe and fear, etc.,"

because he has with him the Most High. "Havayah" has become "your G-d,"

your strength and your vitality.

It follows from this that when a Jew studies Torah at a specific time, he then has the Most High with him,

consequently, he effects elevation in that time, so that the time becomes a Sanctuary and Temple for Him, blessed be He.

So too, through the fulfillment of commandments, such as the commandment of charity,

whereby the hand that distributes charity becomes a chariot for G-d,

like a Sanctuary and Temple for Him, blessed be He.

And this is the additional lesson of this Shabbat, which is the Shabbat of Terumah, from the name of the portion, and which expresses the content of the entire portion: that in the service of man to his Maker

("Terumah" to G-d)

there must generally be two movements,

first the movement of separation

(drawing down from above to below)

and then the movement of elevation

(raising up from below to above)

and to elevate the physicality of the world and make from it a Sanctuary and Temple for G-d.

And this lesson is in addition to all the matters discussed above that are present on this Shabbat, the Shabbat of

Rosh Chodesh,

first Adar,

a full leap year, so that in all these matters there must be the two movements of "Terumah,"

separation and elevation.

Just as in the time of a person there must first be separation and then elevation,

so that he makes of the time a Sanctuary and Temple for G-d, so too must it be in

(place -)

a Jewish home:

Every Jewish home must be a "miniature Temple,"

a Sanctuary and Temple for G-d,

concerning which the Most High should say "And they shall make Me a Sanctuary and I will dwell in their midst,"

through that which the Jewish heart

(of the person who lives in the home)

becomes a Sanctuary and Temple for G-d, "and I will dwell in their midst, within each and every one."

And in order to accomplish this, the order is first separation and then elevation:

First of all, a person must separate and set apart his home from all other houses in the rest of the city and parts of the world.

That is, it should be a Jewish home.

Then, through his service in the fulfillment of the commandments in this home, he must elevate the home so that from it becomes a Sanctuary and Temple for G-d:

The beams and walls of the home should become the beams of the Sanctuary for G-d. The lamp in the home should become a lamp of the Sanctuary for G-d,

the table in the home and the other vessels should all become vessels of a Sanctuary for G-d.

As emphasized in the continuation of the verses

(after "And they shall make Me a sanctuary and I will dwell in their midst")

"So shall you do",

and Rashi explains "for generations".

That is, in the service of man,

then the power of "And they shall make Me a sanctuary and I will dwell" is "for generations",

every Jew throughout all the generations must make from his home, through his Jewish heart, a Tabernacle and Sanctuary for G-d upon which the Almighty says "And I will dwell in their midst".

And that which one makes from one's own home a Tabernacle and Sanctuary for G-d becomes the immediate preparation that the general Sanctuary "Sanctuary, O L-rd, which Your hands have established" should be revealed in actuality,

the third Holy Temple.

For even though "the future Sanctuary that we await is built and perfected, it will be revealed and come from heaven, as it is said: 'Sanctuary, O L-rd, which Your hands have established'"

(therefore it can be revealed at any moment without limitations, whether by day or by night,

whether on Shabbat and Festivals, etc.)

nevertheless, in this there is also our deed and service

(the elevation):

Regarding the Holy Temple, our Sages of blessed memory say "The gates of the Holy Temple were hidden in their place, as it is said: 'They have sunk into the earth, her gates'". The books ask: why did this have to be? And one of the explanations regarding this is:

In the future, there will be the ultimate perfection of good,

and the perfection of good for a person is when he also has his own kav, as our Sages of blessed memory said "A person prefers his own kav over nine kav of his fellow", and the true meaning of "his fellow" refers to the Almighty,

as Rashi explains in Shabbat "Your fellow and the friend of your father, this is the Holy One, blessed be He". Therefore, the Almighty established that in addition to that which the third Holy Temple will be drawn from above

("nine kav of his fellow")

there should also be in it his own kav

(from the Jews).

And therefore it was that "They have sunk into the earth, her gates",

so that the Jews, through their service

(their own kav)

should erect the gates that "sank into the earth",

it is then considered as if they erected the building,

as is the law,

that when one erects the gates of a house and the like, one acquires the house. It follows that when the Jews erect the gates, there is in this the "his own kav" in which a person prefers over nine kav of his fellow.

All these are discussions in Torah regarding these matters, but regarding the future, Torah is however "not in heaven",

but specifically in this lowly earth.

So much so, that when there is a dispute in the heavenly academy, one must come down specifically below and hear how they rule here,

"Companions hearken to your voice",

and as it is explicitly stated regarding the fixing of the months,

"The ministering angels said before the Holy One, blessed be He, etc. 'When will You make the festivals etc.' He said to them, 'I and you agree to that which Israel concludes and intercalates the year etc.'",

and so it is in all matters of Torah,

and as is understood from the Gemara in Bava Metzia that "Who will argue,

Rabbah bar Nachmani will argue".

And simply, it means:

Torah must come down and take effect specifically in this lowly earth,

and not only within the four cubits of the study hall,

but in the entire world,

so that it should become a "Torah world",

through that which in the entire world one conducts oneself according to the Torah of light and the Torah of life and the Torah of truth,

for the Torah is eternal and will not be replaced.

So too regarding our matter:

After the discussions in Torah regarding the future and the third Holy Temple, the purpose in this is that it should come down in actuality below ten handbreadths in this physical world,

That very soon, "May our eyes behold Your return to Zion in mercy" is fulfilled

(as we said today in prayer)

we see with fleshly eyes the third Holy Temple,

in Jerusalem, the holy city,

"the city of the great King",

in the holy land,

"a land which the L-rd your G-d cares for; the eyes of the L-rd your G-d are always upon it, from the beginning of the year to the end of the year",

And in addition, all the Jews are together, for Jerusalem, the holy city, was not divided among the tribes.

That is, although in other places the Jews are divided into twelve tribes, etc.,

in Jerusalem there is no division of tribes,

for the city unites all Jews,

as it is said "A city that is united together", "which makes all Israel into companions",

and especially according to the Jerusalem Talmud, love of Israel and unity of Israel,

And all this speedily in our actual days,

and in a manner of "and everlasting joy upon their heads".