English translation — שיחת ש"פ קדושים, מבה"ח אייר ה'תשד"מ.

It is the Shabbat after the last day of Pesach,

which is always also the Shabbat of blessing the month of Iyar,

and each of these two matters contains within it several good qualities:

On this Shabbat after the last day of Pesach, all the good deeds, words, and thoughts that Jews had during the six days preceding it ascend in the manner of "Vayechulu"¹,

up to an ascent in delight²

(as discussed many times).

And especially since these are not just ordinary six days,

but also days of Yom Tov,

and such a Yom Tov as the Festival of Matzot,

the time of our freedom,

"the first of the Festivals"³.

That is, in addition to that which "each day does its work"⁴,

including also this Shabbat after the last day of Pesach,

there comes the innovation in the "does its work" of this Shabbat,

that then the service during the six days ascends,

and also the days of Pesach.

The Shabbat of blessing the month blesses an entire month,

and in our case this is not just any month,

but the month of Iyar,

which is called in the language of Scripture⁵

[in addition to "Iyar" which is from the names of the months that came up with them from Babylon⁶ –

"Ziv",

named for "the luminaries of the world were born in it",

the Patriarchs,

as the Gemara says in Rosh Hashanah⁷ (and as explained there the interpretation⁸).

B. From all matters one must derive a lesson in actual deed,

for the deed is the main thing*⁸. As is known, Torah is from the word hora'ah (teaching)⁹,

a lesson in life. Also from that which these matters are according to remez, derush, and sod – one must derive a practical lesson.

Therefore, after a discussion in intellect, understanding, and comprehension in the Gemara – the Gemara asks "What is the difference between them",

or "What is the practical difference" and the like.

Because Torah is from the word hora'ah – it gives forth a lesson regarding action.

And in the well-known phrase¹⁰ – "Torah is light",

it illuminates all matters,

including also Torat Chayim – it illuminates the daily life of a person.

This is one of the reasons why Torah is called "Oraita"

(in the Talmud, Zohar, and elsewhere¹¹):

It is a combination of two words – "Or yita"¹²,

Torah brings light and illuminates the world¹³,

through the fact that it illuminates the life of every individual Jew and of all Jews,

for whose sake the world was created,

especially since for each individual the world was created,

"Each and every person is obligated to say: For my sake the world was created"¹⁴.

But the world, in itself, is from the term helem (concealment) and hester (hiding)¹⁵,

as our Sages, of blessed memory, said¹⁶ on the verse¹⁷ "This is My name le'olam (forever)"

[lacking a vav¹⁸],

"is an expression of concealment"¹⁹ – therefore one needs the Torah which is light, that "Or yita",

it brings light and illuminates the world and all matters in the world,

through the fact that it illuminates the life of a Jew – how one must conduct oneself in actual deed in the world.

From this it is understood that also from the matter of this Shabbat, that it is the Shabbat of blessing the month of Iyar, one must derive a lesson in life,

which illuminates the life of every Jew,

consequently it must be a matter that is understandable even to a simple person.

The matter of the Shabbat of blessing the month of Iyar that is understandable to all:

The first thing that everyone sees regarding the month of Iyar is,

that it comes between the Exodus from Egypt on the Festival of Pesach and the Giving of the Torah on the Festival of Shavuot

(the time of the giving of our Torah).

At the Exodus from Egypt, the Jews were born as a new nation in its own right,

as related in Yechezkel²⁰. And at the Giving of the Torah it states²¹ that the Almighty said to the Jews "And you shall be to Me a kingdom of priests and a holy nation".

These are two things that are utterly incomparable with each other:

The Exodus from Egypt was from the "nakedness of the land"²²,

and there specifically "in the midst of the land"²³,

and the Exodus from Egypt was the birth of the Jewish people,

they were just born;

and at the Giving of the Torah there was a leap and they became "a kingdom of priests and a holy nation",

entirely holy and separate from all the other nations,

and not because "I have no others with you",

but "Mine is all the earth. And they are as nothing in My eyes and before Me"²⁴,

the Almighty chose the Jews and made them not only a "holy nation",

but "a kingdom of priests",

as the Baal HaTurim interprets²⁵ – "high priests",

whose holiness is in the manner of "Holy of Holies",

as it is written in Divrei HaYamim²⁶ "and Aharon was set apart to sanctify him as holy of holies".

How did such a leap from one extreme to the other come about?

One must say that there was a connecting intermediary between them that is connected with the service of man. Because saying that the change from one extreme to the other came about through the power from above,

this can indeed be,

but then this is not the perfection of the matter,

for a person desires his own kab (measure) more than nine kabs of his fellow²⁷,

therefore there must be that the connecting intermediary between the Exodus from Egypt and the Giving of the Torah be connected with the service of man.

Therefore there is an interval of time between the Exodus from Egypt and the Giving of the Torah,

for the intention in "When you bring out this people from Egypt" is so that "you shall serve God on this mountain"²⁸ — therefore they give the Jewish people time in between so that they can then arrive

(through their service in their own kab)

from a state of Egypt to a state of "a kingdom of priests and a holy nation" at the Giving of the Torah.

As it was in actuality,

that when going out from Egypt to the Giving of the Torah, the service of the Jewish people was — "I remember for you the kindness of your youth, your going after Me in the wilderness in a land not sown"²⁹,

"Also provisions they did not make for themselves"³⁰.

As is known that the Almighty desires that a person be a partner with the Holy One, blessed be He, in the work of creation³¹,

and likewise a person must be a partner in the matter of the receiving of the Torah,

and in connecting the Exodus from Egypt,

the birth of the Jewish people,

with becoming a "kingdom of priests and a holy nation" at the receiving of the Torah,

through his service in his own kab in the time beforehand as preparation for the receiving of the Torah,

and then the actual receiving of the Torah.

And a partner according to Torah does not mean that one has a part of the thing and the other partner has another part,

rather they are partners in every detail and point and part of the thing. So too in our case:

A Jew becomes a partner

(through his service as preparation for this)

in the entire matter of the Giving of the Torah,

not only of the receiving of the Torah

(from the side of Israel),

but also of the giving of the Torah by the Holy One, blessed be He.

Based on this, one will understand the matter of the month of Iyar:

When going out from Egypt, going toward the Giving of the Torah,

the Jewish people performed a service in their own kab as preparation for the Giving of the Torah.

As it states in the Ran³² in the name of the "Haggadah" that when going out from Egypt, the Jewish people counted the days with yearning and longing, how many days had already passed from "When you bring out this people from Egypt" until it would be "you shall serve God on this mountain". This was not merely a yearning,

rather the counting with yearning came together with that which they performed each day a service in their own kab as preparation for the Giving of the Torah.

And from this came forth the commandment of Counting the Omer which the Jewish people now fulfill.

And this is the aforementioned service that the Jewish people do below as partners with the Holy One, blessed be He, in their own kab, to connect the Exodus from Egypt and the Giving of the Torah, and through this they become a partner in the receiving of the Torah and in the giving of the Torah.

And based on this, a perplexing matter is answered:

According to the explanation of the Ran of the "Haggadah" that the matter of Counting the Omer derives from the fact that due to their longing for the Giving of the Torah, the Jewish people counted the days until the Giving of the Torah — they should have counted not "Today is one day",

"Today is two days", etc.,

rather on the first day after the Exodus from Egypt they should have counted how many days remained until the Giving of the Torah — "Today is forty-nine days" until the Giving of the Torah,

then "Today is forty-eight days" until the Giving of the Torah, etc.³³.

One must understand how the "Haggadah" accords with the halachah³³ that one begins counting "Today is one day", etc.

According to the above, this is understood:

The yearning of the Jewish people for the Giving of the Torah did not consist only of their counting the days until the Giving of the Torah by the Holy One, blessed be He,

rather the yearning was connected with the partnership of a Jew with the Holy One, blessed be He, in the Giving of the Torah — that each day they performed their service more and more as preparation for the Giving of the Torah.

Therefore they counted "Today is one day" — on the first day they performed one matter in service as preparation for the Giving of the Torah,

"Today is two days" — on the second day they performed two matters as preparation for the Giving of the Torah,

"Today is three days" — three matters,

etc., until they had completely prepared themselves from their side for the Giving of the Torah³⁴.

And based on this it is also understood why they began counting from the second day of Passover³⁵:

On the first day of Passover there was still the arousal from above.

"The King of kings, the Holy One, blessed be He, revealed Himself to them and redeemed them"³⁶;

only on the next day,

on the second day,

did the service of the Jewish people as partners with the Holy One, blessed be He, begin,

then they began counting.

And the service of the Sefiras HaOmer of Yidden in their own being as preparation for Matan Torah

(to connect Yetzias Mitzrayim and Matan Torah)

expresses itself in time — in an entire month,

because Yisrael

(and their service)

are compared and counted to the moon³⁷

(which the moon is connected with month³⁸)

— the month of Iyar,

an entire month in which each and every day thereof one fulfills the mitzvah of Sefiras HaOmer³⁹.

Also in the month of Nissan and the month of Sivan one fulfills the mitzvah,

but only in a part of the months,

and on the contrary — in the month of Nissan there is only the part after “the moon stood in its fullness”⁴⁰,

and in the month of Sivan one fulfills it only for five days,

and in these months there are other matters which have,

simply at least,

no connection with Sefiras HaOmer;

but the month of Iyar is unique in that the entire month,

each and every day³⁹,

one fulfills the mitzvah

(service)

that comes through yearning and preparation for Matan Torah.

Each and every day of this month one does the same service —

counting the Omer,

but together with this one makes a separate blessing each day,

because each day is a mitzvah in its own right⁴¹. The same mitzvah with the same text of the blessing — but a separate blessing

(not one blessing for all the days)⁴¹,

as explained in the poskim the thing and its opposite that exists in Sefiras HaOmer⁴².

It is not the simple meaning that before Sefiras HaOmer or after Matan Torah Yidden, Heaven forbid, did nothing at all. Since “man is born to toil”⁴³,

and “I was created to serve my Maker”⁴⁴,

Yidden certainly served their service to serve their Maker in the month of Nissan and all the more so in the month of Sivan after Matan Torah;

Only then the service was in a different manner,

not like the service in the month of Iyar — the same service throughout the entire month

(and each day on its own)

— Sefiras HaOmer.

All the manners in the service of Hashem have in them a common denominator — that this is “to serve my Maker”,

but in the manner of the service itself there are differences.

And although “I Hashem have not changed”⁴⁵,

in “His Maker” there are no changes and differences — but just as one sees that in the revelation of His Maker there are differences,

so too it is understood in the service of His Maker:

It is different how the Above is revealed in the Holy of Holies,

in the Sanctuary,

in the Heichal,

in the Ulam,

in the Azarah,

or in Eretz Yisrael in general,

and as the words of the Mishnah⁴⁶ — “ten levels of holiness are there”,

and there is a difference how He is revealed in Eretz Yisrael and in Chutz LaAretz,

and so forth.

As it also expresses itself in Halachah

(the difference in the revelation of G‑dliness from place to place):

The law is⁴⁷ that one who prays “should turn his face toward Eretz Yisrael…

and should also intend toward Yerushalayim and toward the Mikdash and toward the Beis Kodesh HaKodashim”. And the matter in this is — that during prayer he must turn his “face” so that his innerness should “lie” in the Kodesh HaKodashim,

completely given over to the Above. One sees in Halachah that there is a difference in the revelation of G‑dliness in the Kodesh HaKodashim etc. until the other places,

therefore one must turn toward the Kodesh HaKodashim.

Correspondingly in time — there are differences in the revelation of G‑dliness:

“Who distinguishes between holy and profane”⁴⁸,

and “Who distinguishes between holy and holy”⁴⁹,

Shabbos and Yom Tov,

and in

(Shabbos)

holiness itself — there is “Shabbos Shabbason”⁵⁰.

Correspondingly in mitzvos there are differences how much holiness they draw upon — mitzvos that draw more holiness into the object with which one fulfills the mitzvah,

or less holiness.

For example:

The mitzvah of tzedakah is indeed equal to all the mitzvos⁵¹,

but the mitzvah does not cause the money that one gives for tzedakah to become holy,

even when one gives it to a poor person,

and even in the hand of the gabbai tzedakah. There are indeed laws and limitations that one may not use the money for other things,

but it is not money of hekdesh.

But money of hekdesh or of the chamber and so forth is holiness itself.

And correspondingly korbanos and so forth are holy.

And correspondingly in the present time — the difference in holiness between Torah and mitzvos,

which is holiness,

and “all your deeds shall be for the sake of Heaven”⁵²,

which is not a matter of holiness,

but matters of the permitted

(“your deeds”)

which are “for the sake of Heaven”,

it will only later be used for good and holiness⁵³.

From this it is understood regarding the entirety of the service of Hashem — to serve his Master — that although "I, Hashem, have not changed,"

but just as in the revelation of the Master there are distinctions and levels,

so too there are distinctions in the connection with the Master through service and worship of Hashem.

And in the language of the Rambam⁵⁴ — "they will comprehend the knowledge of their Creator":

Just as there is a distinction in the comprehension and knowledge — i.e., connection with — the knowledge of the Creator,

so too does it descend into the service of Hashem,

that there are distinctions in this.

So too regarding the service in the month of Nissan and in the month of Sivan — although one is also then serving Hashem,

to serve his Master,

this is nevertheless not service connected with the level of "I, Hashem, have not changed" in the Supernal One,

but rather with distinctions of levels dependent on the distinction of how much Divinity was revealed. And then the main service is not that of the Sefirah

(over the course of an entire month)

as preparation for the Giving of the Torah.

And correspondingly, each and every month has its unique services. The month of Tishrei is "abundant in festivals,"

as this is relevant to practical law⁵⁵,

and correspondingly, in the rest of the months, each month has its unique service.

However, the service of the month of Iyar is distinguished by the fact that it has one unique mitzvah, and in each and every day in itself — the service of Counting the Omer as preparation for the Giving of the Torah,

as an intermediary between the Exodus from Egypt and the Giving of the Torah,

through which a person becomes a partner with the Holy One, blessed be He, in the Giving of the Torah.

From this is understood the unique aspect of the Shabbat of Blessing the Month of Iyar:

Since on the Shabbat of Blessing the Month of Iyar one blesses and gives strength for the entire month of Iyar to then be able to perform the service of becoming a partner with the Holy One, blessed be He, in the Receiving of the Torah and in the Giving of the Torah — it is understood that the Shabbat of Blessing must be even higher than the month of Iyar,

and therefore it has the power to bless and give strength to the month of Iyar.

Thus from this is understood the greatness of the elevation of this Shabbat — an elevation that is even higher than that which Jews accomplish in their own portion to become a partner with the Holy One, blessed be He, in the Giving of the Torah!

And just as the service in the month of Iyar is in a manner that a Jew is in this a partner through his service in his own portion,

because this is the perfection of good,

a person desires his own portion more than nine portions of his fellow — so too must the matter of the blessing of the month on the Shabbat of Blessing be connected with the service of a Jew in his own portion.

That is, although the fixing of the months,

and consequently the Shabbat of Blessing the months in this time, has already been established by the calculation of Hillel⁵⁶ more than a thousand years ago,

and consequently it seemingly now has no connection with the service of Jews — nevertheless, a Jew must be a partner also in this by adding to it through his service in his own portion more than the matter has in its own essence.

Therefore he says in the Blessing of the Month "May the Holy One, blessed be He, renew it upon us, etc." — and concludes "and let us say Amen,"

a Jew says that they should respond "Amen,"

that is, that it is connected with the service of a Jew — because a Jew, through his service in his own portion, adds to this matter of the renewal of the moon more than it has in its own essence.

And the reason for this:

Since in physical matters a person desires his own portion more than nine portions of his fellow,

all the more so is this also the case in spiritual matters:

Because the Supernal One is the Essence and Perfection of Good, and it is the nature of the Good to do good,⁵⁷

He placed this matter of the perfection of good

(service in his own portion)

in the Torah — "there is no good but Torah"⁵⁸ and its mitzvot,

that a Jew should be in this a partner by adding to it through his service in his own portion,

which he desires more than nine portions of his fellow.

And correspondingly, the Supernal One placed the perfection of good

(service in his own portion)

also in the matter of Rosh Chodesh — that a Jew should become a partner in this by adding to it through his service in his own portion more than it has in its own essence,

by saying in the Blessing of the Month on the Shabbat of Blessing "May the Holy One, blessed be He, renew it upon us,"

for through his saying it he draws down the matter of "May He renew it" here below.

And therefore he also says before this "He who performed miracles for our forefathers,"

because this too is connected with the addition in Rosh Chodesh through the service of man in his own portion. And the explanation:

The saying of "He who performed miracles for our forefathers" in the Blessing of the Month is seemingly not understood:

There is no matter that is more natural in the world than the renewal of the moon every Rosh Chodesh — "day and night shall not cease"⁵⁹,

everyone knows that every Rosh Chodesh there will be a molad halavanah,

even non-Jews also know about it.

And to such an extent is this a matter of nature,

that Hillel was able to establish more than a thousand years ago when Rosh Chodesh would be in the year 5744 and the like!

Today, how can one say in the blessing of the month regarding the matter of Rosh Chodesh — "He Who performed miracles"?!

And this is not said only by complete tzaddikim,

regarding whom one could still say that they draw down a miraculous matter in the renewal of the moon,

(and in truth, even regarding them it is not the order to ask for miracles),

all the more so that "He Who performed miracles" is said not only by complete tzaddikim but by every Jew — regarding a matter of the renewal of the moon, where there is no matter that is as much in nature as this very matter!

It will be understood by prefacing the explanation of another wonder similar to this in tractate Shabbos:

The Gemara says⁶⁰ that the verse⁶¹ "And the faith of your times shall be a strength of salvations, wisdom and knowledge etc." refers to the six orders of the Mishnah — "Faith — this is the order of Zera'im,

your times — this is the order of Mo'ed etc." And it is explained⁶² "Faith — this is the order of Zera'im" — "that one believes in the Life of the worlds and sows."

The question arises similar to the above

(as discussed previously⁶³):

Among all these orders of the Mishnah,

Zera'im,

Mo'ed,

Nashim,

Nezikin,

Kodashim and Taharos, there is no greater natural matter and "the world follows its custom" than the matter of sowing — "seed and harvest etc. shall not cease"⁵⁹,

everyone knows simply that when one plants a kernel in the ground, something will grow from it according to the nature of the world,

one does not need to come to faith for this.

Nevertheless, specifically regarding the matter of sowing

(the order of Zera'im)

the Gemara says that this is connected with faith,

"Faith — this is the order of Zera'im",

"that one believes in the Life of the worlds and sows"?!

The explanation of this is:

A Jew believes that the Supreme One created the world,

and established the nature of the world that when one plants a kernel in the ground, something grows from it;

and the world with its nature is brought into existence and given life by the Supreme One every single moment from absolute nothingness⁶⁴,

and consequently, He brings the creation into existence every moment as it comes out by Him.

Therefore, it is simple for a Jew,

that when he plants a kernel in the ground,

there is no necessity that something will grow from it — because the Supreme One has just now brought into existence the kernel and the ground and the entire world from absolute nothingness,

and by the Supreme One there is no "must",

He has free choice,

He does not have to bring the creation into existence at this moment in a way that from the planting something will now grow:

if He wants, something will grow from it, and if He does not want, nothing will grow.

From this, the difference between the manner in which a Jew and a non-Jew approach sowing a field is understood:

A non-Jew plants a kernel in the ground,

because he is certain that according to the nature of the world something will grow from it.

And therefore,

when one asks a non-Jew — why are you throwing a kernel into the ground,

it is a matter of bal tashchis,

because the kernel becomes rotten? The non-Jew will look at the questioner as if he does not know what is happening with him. Because the non-Jew knows simply the nature of the world,

that when one plants a kernel, more grows from it than one planted,

a person⁶⁵ sows a kor⁶⁶ in order to produce from it several korim,

and so did his father and his grandfather do,

and as far as he knows, many people did so. Consequently, this planting is not bal tashchis,

but on the contrary — he profits through it.

However, by a Jew, the entire matter of nature is not at all determinative,

because the Supreme One created the entire nature and has just now created it anew,

and can do with it as He wishes,

consequently, no one can know whether anything will grow from a planting.

Even a prophet cannot know whether something will grow from it — it is not found anywhere that there was a prophecy about such things,

like growth and other natural matters!

By a Jew, there is only one thing that is decisive:

What does the One Above want? If He wants that something should grow from this, then it will be so,

if not, then nothing will grow from it!

If so

[that by a Jew nature does not occupy space,

because the One Above creates the creation every moment and consequently everything depends on His will)

one asks the Jew: why do you sow a seed in the earth,

is it not seemingly “bal tashchit”? Granted, a non-Jew relies that according to the conduct of nature something will grow from it,

but a Jew who does not hold so — why does he sow a seed that will rot?!

He answers:

Because the One Above commanded him “six years you shall sow your field”⁶⁷,

therefore he fulfills the will of Hashem and sows. And thereby he believes in the One Above and relies completely upon Him,

that if He wills, something will grow from it.

Therefore, the matter of sowing by a Jew is specifically connected with faith — “faith, this is the order of seeds”:

A Jew sows a seed in the earth not because he is certain that according to the conduct of the nature of the world and the world follows its course something will grow from it,

rather “he believes in the Life of the worlds and sows”:

He relies on the One Above that through that which he

(the man)

will sow, the One Above will will and make that something should grow from it.

And if something does grow from it, the sole reason for this

(not the nature of the world, rather)

— is because the One Above willed that something should grow from it.

It follows that the matter of sowing by a Jew

is not a matter of nature,

rather it is for him a part of the service of Hashem — “he believes in the Life of the worlds and sows”:

He sows only because the One Above commanded so,

and he believes that the One Above will will that something should grow from it. And when something does grow from it,

it is only because the One Above willed so.

Similarly regarding the renewal of the moon and Rosh Chodesh:

A non-Jew is certain that on a certain day there will be the renewal of the moon because such is the nature of the world,

as it was in all previous times.

However, a Jew,

although he knows that everyone knows when the molad of the moon is according to nature,

and Hillel already established the calculation for this more than a thousand years ago — he nevertheless believes that the One Above creates the entire creation,

including the moon,

every single moment from absolute nothingness,

consequently it is not dependent on the order of nature of the world and the calculation of Hillel,

and that for already five thousand seven hundred and forty-three years the order has been that at a specific time the molad of the moon occurs — now there is no necessity that the One Above will continue to create the creation in such a manner that at a certain time there will be the molad!

And the reason why a Jew announces when Rosh Chodesh will be and blesses the month is,

because the One Above in His Torah commanded him so. And thereby he is permeated with the feeling that the reason why the molad of the moon occurs at a specific time is because the One Above wills so

(not due to the laws of nature).

According to this it is understood that by a Jew the matter of Rosh Chodesh and the blessing of the month on Shabbat Mevarchim is above the measures of nature of “the world follows its course”,

i.e., he blesses the month indeed according to the calculation of Hillel,

but this is connected with his service.

Since there is no necessity that the molad should be at a specific time

(although it is so according to the calculation),

therefore this obligates that a Jew must do his service in the appropriate manner,

by blessing the month and saying “may the Holy One, blessed be He, renew it upon us etc.” and “He who performed miracles etc.” and the other matters in order to be a partner in bringing about that the One Above should continue the matter of the renewal of the moon on a certain day.

And just as the service of the blessing of the month is above the limitations of nature of the world,

so too is it understood in the service of man himself,

that this is a service in a miraculous manner,

"a miracle of the mountains"⁶⁸ upon the mountains,

above the limitations of his nature — from his self-nullification to the Above, until the entire concept of Rosh Chodesh and the birth of the moon and all matters of the world

(growth and the like)

is not from the nature of the world, but from the will of Hashem.

That is:

the concept of Shabbat Mevarchim HaChodesh evokes in a Jew not only a service according to his boundaries and limitations of nature,

but a service in a miraculous manner,

that he and all matters in the world,

including the matters that are seemingly according to the conduct of nature,

the birth of the moon,

sowing and growth,

are all so from the will of Hashem

(and not from the laws of nature),

because the Supreme One brings the creation into existence and wills that on a certain day it should be Rosh Chodesh, etc.

And this evokes in him the service of the blessing of the month in a manner of utter self-nullification to the will of Hashem. Not that he blesses the month because it is so established according to the calculation of Hillel,

and he does not sow because it says in the books of nature that from this something will grow;

but because the Supreme One wills so, without any difference regarding what it concerns

(even regarding a matter that according to the laws of nature must turn out so and so)

— if we were commanded to chop wood, he would chop wood⁶⁹,

and if we were commanded to sow seed, he would sow seed,

and if we were commanded to bless the month, he would bless the month,

only from the will of Hashem.

And based on this, one will understand why a Jew says in the blessing of the month "He who performed miracles, etc., may He redeem us soon":

Just as the concept of Rosh Chodesh evokes in a Jew in his service a feeling of miracle,

not that the month is according to nature but according to the Supreme Will,

so too does he ask the Supreme One that He give him measure for measure⁷⁰ and draw down for him miracles — "He who performed miracles, etc., may He redeem us soon."

If the service of a Jew on Shabbat Mevarchim were in a natural manner,

he would be able to ask from the Supreme One only a flow that is within measure and limitation in a natural manner;

but since his service on Shabbat Mevarchim is in a miraculous manner,

above the limitations of nature,

he can ask and does ask from the Supreme One for the drawing down of miracles.

According to this, one must still understand — why does one say "He who performed miracles for our forefathers":

Since the blessing of the month is connected with the service of a Jew in a miraculous manner — why is it necessary to "drag in" also "our forefathers"?

The explanation of this is:

It is brought in Chassidus⁷¹ from the books that also in miracles there are levels. As Rashi also brings in his commentary on the Torah⁷²

(from which it is understood that this is the simple meaning of the verse)

that in the plague of hail there was "a miracle within a miracle",

i.e., there is one level in a miracle,

and then a higher level — a miracle within a miracle. And this was even before the Giving of the Torah,

all the more so afterwards.

Thus it is understood that also in the drawing down of miracles of the Holy One, blessed be He, to Jews there are levels,

measure for measure according to the value of the level of the service of man:

One whose nature is more lowly and he goes out from the limitations of his nature,

the drawing down of miracles to him is higher

("a miracle of the mountains")

for his nature,

and this is already called a miracle,

but according to this, one whose nature is a higher one,

this is not a miracle for him.

Therefore, Jews ask in the blessing of the month "He who performed miracles for our forefathers, etc., may He redeem us soon":

A Jew is not satisfied with asking only for miracles in general,

because then they could give him only miracles according to the level of his nature;

rather, he asks for "miracles for our forefathers",

miracles according to the level of "our forefathers",

whose nature was a higher one,

consequently, these "miracles for our forefathers" are higher.

Until "miracles for our forefathers" — which simply refers to the first forefathers,

Avraham, Yitzchak, and Yaakov,

of whom "we do not call 'forefathers' except for the three"⁷³,

and it is understood that the nature of the forefathers was certainly in a most elevated manner,

As our Sages said in Bava Basra ⁷⁴: "Three did the Holy One, blessed be He, cause to taste in this world a taste of the World to Come,

these are Avraham, Yitzchak, and Yaakov.

Avraham, as it is written regarding him ⁷⁵: 'in all'

(and Hashem blessed Avraham with all ⁷⁶),

Yitzchak, as it is written regarding him ⁷⁷: 'from all'

(and I eat from all ⁷⁶),

Yaakov, as it is written regarding him ⁷⁸: 'all'

(for I have all ⁷⁶)."

"Meaning, they lacked no good thing" ⁷⁶. That is to say:

the concept of "all" that is stated regarding the Patriarchs

("in all, from all, all")

is not relevant in this world,

for there, everything is not present

("all")

in perfection,

it is relevant only in the World to Come.

Therefore, that which it says "all" regarding the Patriarchs while they were in this world,

is proof that while in this world, "He caused them to taste a taste of the World to Come,"

they had a taste of the World to Come,

to the extent of "He caused them to taste" literally.

We see from this that even the nature of the Patriarchs in this world was very high,

"all,"

"He caused them to taste a taste of the World to Come."

And the nature of the Patriarchs is inherited by all Jews in all generations,

so that in them too there is a taste of "all,"

"He caused them to taste a taste of the World to Come."

As we see from the fact that every Jew says in Birkas HaMazon

[for Birkas HaMazon is the only blessing that, according to all opinions, is from the Torah ⁷⁹ (unlike other blessings which are Rabbinic ⁷⁹), and it is known that "Moshe instituted for Yisrael the blessing of 'Hazan'" ⁸⁰,

and afterwards the second, third, and fourth blessings were added to Birkas HaMazon ⁸⁰,

but this is all added to the first blessing (Birkas HaZan) which Moshe instituted. And in the fourth blessing, it was instituted that every Jew should say]

"Just as You blessed our forefathers Avraham, Yitzchak, and Yaakov with all, from all, all,

so may You bless all of us together with a perfect blessing, and let us say Amen."

This is seemingly astonishing:

the concept of "with all, from all, all" is a level that existed only by the Patriarchs,

as the Gemara says in Bava Basra

(as above),

and it is not that the Patriarchs were born with this,

rather they attained it after much service,

as it says "and Hashem blessed Avraham with all" not at the beginning of his life,

not even after his departure from Charan,

but when "Avraham was old, advanced in days" ⁷⁵ — so how is it that every Jew,

even a simple person,

should say in Birkas HaMazon "Just as You blessed our forefathers Avraham, Yitzchak, and Yaakov with all, from all, all, so may You bless us"?!

The explanation of this is

(as above):

After the Patriarchs received the concept of "all,"

it then becomes an inheritance for their children,

Jews until the end of all generations,

who are "believers, children of believers" ⁸¹. As is known regarding the laws of inheritance ⁸²,

that even a one-day-old infant

(without regard to his minor merits)

is an immediate heir of all matters that his father had,

including the acquisitions that the father acquired after many years.

Therefore, every Jew inherits also the concept of "all" that was by "our forefathers,"

and therefore he asks in Birkas HaMazon "Just as You blessed our forefathers etc. with all, from all, all, so may You bless us." And in addition, there is also in this his partnership through his service in his own portion — "and let us say Amen,"

through the fact that a person says "Amen."

From this

(in Birkas HaMazon)

it emerges that every Jew has the level of nature of the Patriarchs

(that in this world one has the level of "all");

Afterwards, there is even more in the Blessing of the New Month,

where we ask "He Who performed miracles for our forefathers etc., may He redeem us soon,"

that every Jew should also receive the level of miracles

("I will raise my miracle")

which is commensurate with the high level of the nature of the Patriarchs

(not commensurate with the nature of ordinary people).

And this too is connected with the service of a Jew in his own portion. As is emphasized in that this very thing

("He Who performed miracles for our forefathers etc.")

a Jew asks in the Blessing of the New Month,

and concludes "and let us say Amen,"

for saying "Amen" indicates the ultimate confirmation of the matter for which one asks ⁸³

(in this case — "He Who performed miracles for our forefathers etc."),

as the law is ⁸⁴ "Whoever answers Amen after an oath,

it is as if he uttered the oath from his mouth." And also — "One who answers Amen after the one who recites the blessing, this is like one who recites the blessing" ⁸⁵,

and other similar instances ⁸⁶. We see from this that answering Amen

("and let us say Amen")

is a service in one's own portion through which one becomes a partner in drawing down the matter for which one asks,

"He Who performed miracles for our forefathers etc.,"

and the entire concept of the renewal of the moon on Rosh Chodesh,

"may the Holy One, blessed be He, renew it upon us and upon all His people, the House of Yisrael, for life and for peace etc., and let us say Amen."

And in particular, then the Blessing of the Month is recited in public,

where the very existence of the public also comes specifically through the gathering of several individuals,

i.e., also through the divine service in its general aspect of each one of the individuals,

and this activates the power of the public,

until that "Behold, the Almighty is great, He will not despise"⁸⁷,

until that "public" becomes a new reality⁸⁸.

And the divine service of a Jew in his general aspect to draw down "He Who performed miracles for our forefathers and redeemed them from slavery to freedom, may He redeem us soon etc." must be

(as discussed above)

in a manner corresponding to that which he wishes to draw down, measure for measure — i.e., a service in a miraculous manner

(above the measure and limit of his nature),

and in this itself, service in the manner of "miracles for our forefathers"

(in order to draw down the level of miracles of our forefathers).

In the service of man this means:

that I must serve in a manner similar to the service of the forefathers,

self-nullification in reality,

as is known that the forefathers are the Chariot⁸⁹,

they were entirely nullified to G‑dliness, just as a chariot is nullified to the rider to lead it to his desired destination,

and as explained at greater length in Tanya⁹⁰.

And simply this means,

that a Jew must perform his service in a manner that he is nullified to the Supreme One entirely,

for then he performs his service above all his measure and limit.

That is, not only as the Gemara says in Pesachim⁹¹

(regarding the recounting of the praise of the Holy One, blessed be He about the Exodus from Egypt)

that "a servant whom his master frees and gives him silver and gold...

is obligated to give thanks and praise",

he understands with his intellect that he must praise the One Who redeems him,

rather, the service must be not only according to the limitations of the intellect of a servant or of a free man,

but above all measure and limit entirely in all his matters.

For example:

Even if he has reviewed his chapter one hundred times,

he must review his chapter one hundred and one times⁹². And even if he has reviewed his chapter one hundred and one times,

for then he is already called a "servant of G‑d"⁹³,

he must still go beyond his limitations and review his chapter one hundred and two times.

And so too regarding all matters in the service of man.

And through the service of man in the manner of "miracles for our forefathers" — the Supreme One draws down measure for measure,

that "He Who performed miracles for our forefathers etc., may He redeem us soon etc.".

From this is understood the difference and practical difference of the Shabbat of Blessing the Month of Iyar for each one:

That I must conduct myself in the service of Hashem in its general aspect above all measure and limit,

beginning with the special service and commandment of the month of Iyar — the Counting of the Omer — that he fulfills it and counts it with enthusiasm and intention that is above measure and limit,

And also — to perform the appropriate service in a manner above measure and limit so that it should be "I will purify myself and sanctify myself with the holiness of Above",

to transform that from the profane it should become holy,

Until that "through this

(through the service of a Jew in the Counting of the Omer)

there will be drawn abundant bounty in all the worlds and to rectify our souls...

and to purify us and sanctify us with Your supernal holiness"⁹⁴ — for which the service of a Jew must also be to prepare himself

("our souls")

and the entire world and "all the worlds" for the drawing down of "abundant bounty",

We have the aforementioned instruction,

that a Jew through his service in its general aspect must make a vessel that is open, holy and wide — in order to be able to receive the drawing down of "abundant bounty" and all the blessings from His full, open, holy and wide hand⁹⁵,

and in a manner of "miracles for our forefathers".

And in particular the primary miracle — for which we ask every day⁹⁶ "for Your salvation we hope all day",

and also on Shabbat we say the content of the matter,

and as we also say in "Keter" of the Mussaf of Shabbat "and redeem us a second time soon...

Behold, I have redeemed you, the end as the beginning" — the true and complete redemption,

and in a miraculous manner — above measure and limit — "and behold, with the clouds of heaven"⁹⁷,

and in the manner of "I will hasten it"⁹⁸,

And we will eat the Second Passover in the Third Holy Temple,

as explained in the ruling of the later authorities⁹⁹ that if the Holy Temple will be built between the First Passover and the Second Passover, all Jews will offer the Second Passover in the Third Holy Temple,

"and we will eat there from the offerings and from the Passover sacrifices"¹⁰⁰ as much as "offerings" applies to the Second Passover,

but since the Second Passover will be like the First Passover,

and as is known the instruction of my revered father-in-law, the Rebbe, regarding this¹⁰¹ that the Second Passover teaches that there is no "lost",

it is understood that the Second Passover completes all matters and details of the First Passover,

including also the matter of "offerings"

(in the manner relevant then),

It also includes that one eats the Paschal lamb of Pesach Sheni

(exactly as one ate the first Pesach,

since Pesach Sheni completes all the details)

in a manner that "the roof is broken through"¹⁰²,

one breaks through the roof of the house,

the highest place in the house,

until one reaches the heavens and the highest heavens,

and from there one draws down "the light of Hashem"¹⁰³,

"and Hashem will be for you an eternal light"¹⁰⁴,

so that it becomes light here below in this world,

and the light already begins in the time of exile,

just as it was in the Egyptian exile "and for all the children of Israel there was light in their dwellings"¹⁰⁵,

and it becomes lighter and lighter,

until immediately and at once the true and complete redemption comes even before Pesach Sheni,

even at the end of the month of Nissan,

of which it is said "in Nissan they were redeemed, in Nissan they are destined to be redeemed"¹⁰⁶.

What was discussed above is regarding the month of Iyar and the Shabbat of blessing the month of Iyar, which is equal in every year.

In addition, there are also specific matters that occur in the determination of this year — in which weekly Torah portion the Shabbat of blessing Iyar falls,

and Torah is "our life"¹⁰⁷,

and according to the teaching of the Alter Rebbe¹⁰⁸ that one must live with the time,

with the weekly portion that one studies at that time,

and also on which day of the month it falls

(it always falls at the end of the month of Nissan,

but within this itself there are variations as to which day of the month it is).

In addition to the equal matter in the month of Iyar and the Shabbat of blessing the month of Iyar discussed above — there is another equal matter:

It is stated in the writings of the AriZal that "Iyar" is an acronym for "I am¹⁰⁹ Hashem your healer"¹¹⁰.

And the question is known¹¹¹ that according to halachah¹¹² one writes "Iyar"

(in documents and the like)

with two Yuds,

whereas in the acronym of "I am Hashem your healer" there is only one Yud

(the acronym of "Hashem")?

And it can be explained in a possible manner:

It is explained in many places¹¹³ that the name Hashem is connected with the name Ado-nai. As this is also according to the revealed [Torah] — as the Gemara says in Pesachim¹¹⁴ "It is written¹¹⁵ 'this is My name forever'

(spelled without a Vav, implying concealment¹¹⁶)

and it is written¹¹⁵ 'and this is My remembrance for every generation'

(which implies reading and not concealment),

the Holy One, blessed be He, said: I am not read as I am written,

I am written with Yud Hei

(Hashem)

and I am read with Alef Dalet

(Ado-nai)"

(only the Kohen Gadol in the Temple could pronounce the explicit name as it is written¹¹⁷],

from this one sees that the name Ado-nai is one thing with the name Hashem — it is the reading of Hashem.

And with this one also explains¹¹⁸ the words of the Midrash¹¹⁹ that the One Above asked Adam the First "And I, what is My name,

he said to Him: It is fitting for You to be called Ado-nai

(Hashem¹²⁰)

for You are the Master of all Your creations",

and he continues in the Midrash "I am¹²¹ Hashem, that is My name,

that is My name that Adam the First called Me",

for seemingly Hashem is the name of the Holy One, blessed be He

[as it is also stated at the creation of the world¹²² "on the day that Hashem Elokim made the earth and the heavens")

— one explains that the name Ado-nai is one thing with the name Hashem,

it is the reading of the name Hashem.

And based on this

(that the name Hashem and the name Ado-nai are one thing)

one also connects¹²³ the Yud at the beginning of the name Hashem and the Yud at the end of the name Ado-nai.

As this matter is also in simple understanding. As one sees the custom of Israel that in many prayer books and in many places they wrote or printed in place of the name Hashem two Yuds,

in case the pages of that prayer book or parchment and the like become scattered somewhere. And simply, these two Yuds correspond to the Yud of the name Hashem

(the written form)

and the Yud of Ado-nai

(the reading).

And based on this it can be said that in "Hashem" of "I am Hashem your healer" are included the two Yuds of "Iyar"

(not one Yud)

— the Yud of the beginning of the name Hashem and the Yud of the end of the name Ado-nai

(which is the reading of the name Hashem);

only in the acronym "I am Hashem your healer" the second Yud

(of Ado-nai)

is concealed,

similar to the word "Vayitzer",

whose written form is with two Yuds as the Gemara says¹²⁴,

and its reading is only with one Yud,

because the second Yud is concealed.

In any case — it is a clear matter that "Iyar" is an acronym for "I am Hashem your healer",

from this it is understood that there must be a connection of the month of Iyar with "I am Hashem your healer",

and from this there must be a lesson and instruction for each and every one.

The connection of the month of Iyar with "I am Hashem your healer" is seen simply:

In the month of Iyar — the beginning of the summer season — it is a time conducive for a person's healing and health,

as is known in natural science that in the summer season one attains new and fresh powers and vitality, etc.,

therefore this is a time conducive for bodily health.

And this is also the case regarding the plant kingdom, that in the month of Ziv

(Iyar)

it is the "blooming of the trees"¹²⁵,

and therefore the law¹²⁶ is

that "one who goes out during the days of Nissan"

(and Iyar¹²⁷)

must recite a blessing,

because then a new vitality enters into the vegetation.

And likewise this is the case regarding the human species,

that in the month of Iyar

(the beginning of the summer season)

one attains fresh powers and vitality,

therefore it is a time conducive for bodily health.

And this is one of the reasons why we begin to study Pirkei Avot during this time¹²⁸,

because since then there is an increase in bodily health,

one must then also add in the health of the soul,

and not as the soul is separate from the body,

but as it is connected with the body. And this is the concept of the study of Pirkei Avot — "matters of piety"¹²⁹,

regarding good character traits, etc.,

which pertain to goodness to creatures

(the human body,

not only the soul).

One fulfills this indeed because so it is stated in the Torah

(good for Heaven),

but as the good for Heaven is expressed in goodness to creatures — a good conduct with good character traits in relation to the people around oneself.

From this one sees the special connection of "I am Hashem your Healer" to the month of Iyar.

In this matter of healing through Hashem

("I am Hashem your Healer")

there are,

as is known,

two modes¹³⁰:

(a) After one has already become ill, may the Merciful One spare us,

the Most High heals him,

"Healer of the sick"¹³¹,

"Healer of all flesh and Who does wondrously"¹³². (b)

Before he becomes ill,

the Most High prevents it from the outset, as it is written "I will put none of the diseases upon you, for I am Hashem your Healer"¹¹⁰. And regarding this mode it is stated "I am Hashem your Healer".

The Most High indeed desired that there should be "and Hashem your God will bless you in all that you do"¹³⁴ — therefore there is also the concept of healing through human beings, flesh and blood,

as it is written¹³⁵ "and he shall surely heal — from here we learn that permission has been given to the physician to heal" — and also in both modes:

(a) After one has already become ill, may the Merciful One spare us,

the physician gives him healing remedies in order to cure him. (b)

Before one becomes ill, the physician influences his surroundings that one should take certain steps that prevent illness from the outset,

as the Rambam writes¹³⁶ — "Whoever conducts himself in these ways that we have instructed, I guarantee that he will not come to illness all his days...

and he will have no need for a physician, etc."

In order for a physician to act in the aforementioned two modes — giving good advice or remedies to a sick person with which he may heal himself,

or giving advice how to prevent illness from the outset — the physician must have a preface and preparation that there should be within him the concept of "the Exodus from Egypt",

that he should go out from his own constraints and limitations¹³⁷ and self-interests,

so that he can heal in both modes,

because if he has some self-interest or the like in this,

it harms his effect on the people who need his healing,

as is seen tangibly. Therefore he must have the preface of "the Exodus from Egypt",

to nullify his own self-interests regarding this matter.

As one sees simply in the "Oath of the Physicians" even of non-Jews,

that one swears and takes upon oneself that one should not think about one's own benefit but only for the benefit of the other,

and that one should have heavenly assistance. Because one knows that although healing is a matter that the Most High has clothed in nature and given power to a person that he should be able to utilize it,

it is nevertheless a power from the Most High.

Therefore the concept of the month of Iyar — which is connected with healing

("I am Hashem your Healer")

— comes after the Exodus from Egypt,

because before one proceeds to engage in healing one must have the preface and preparation of going out from one's own constraints and limitations and self-interests in order to be able to heal in the aforementioned two modes.

In order that the healing of the body should be proper,

there must also be healing of the soul,

because if there is a lack in the health of the soul,

one sees that ultimately it affects the health of the body.

As the simple explanation of the matter:

If the health of the soul is not as it should be, the person will not obey the doctor. When the doctor tells him not to eat a sweet thing,

he will not obey the doctor and will think to himself — what does it matter to him what the doctor says,

while “the palate tastes food for itself”¹³⁸.

And additionally:

When there is a lack in the health of the soul, it directly affects the health of the body.

Therefore, the month of Iyar is also a preparation for the Giving of the Torah

(in addition to that which it comes in continuation of the Exodus from Egypt)

— because in order that the matter of healing

(in the month of Iyar)

should be as it ought,

one must have that the soul be healthy,

which is connected with that one prepares oneself for the Giving of the Torah,

the acceptance of the Torah and its commandments, which

make the soul of a Jew healthy.

From this is understood the instruction of the Shabbat when one blesses the month of Iyar — when one blesses and gives strength to do the service of the month of Iyar

(“I am Hashem your Healer”):

Then it is an auspicious time when a Jew must strengthen the health of his soul,

and the health of the soul of other Jews — and in both ways: (a)

If someone lacks something in the health of his soul, Heaven forbid,

one restores it to him; (b)

One influences the environment and the people around him so that no one should initially have a deficiency in the health of his soul. And through this one also ensures that the health of the body of every person should be as it ought.

Additionally, there is also an instruction from that which the Shabbat when one blesses Iyar is on the Shabbat of Parshat Kedoshim:

In this parshah there are many matters. But all these matters are included in the name of the parshah — “Kedoshim”.

Rashi explains on “Kedoshim tihyu” — “You shall be separate”.

That is, that Jews should be separated and set apart. But separated in a manner that they are also elevated above all the rest of the world.

As it is said in the prayer¹³⁹ that in addition to “You have chosen us from all the nations” there is also “and elevated us above all the tongues”,

that is, the Most High not only chose the Jews and separated them from all the rest of the world,

but together with this He also elevated them above everyone.

For if it were that Jews need to be only “separate”,

set apart from the rest of the world — then the matter of “He created it to be inhabited”¹⁴⁰ would be lacking,

to accomplish in the world;

how can one have both things,

that Jews are separated from all the rest of the world,

and together with this they accomplish in the world — this is through that together with separating them

(“You have chosen us from all the nations”)

one elevates them above the world,

consequently they can then be in the world and accomplish there, and together with this they should be “separate”,

set apart from the world.

The practical instruction from this:

The Rambam rules¹⁴¹ that “Moshe Rabbeinu commanded from the mouth of the Almighty to compel all the inhabitants of the world to accept the commandments that were commanded to the children of Noach”.

That is, simply, that a Jew has an obligation not to be separated from the world,

but rather to be above the world and together with this to accomplish in the world — so that when he encounters another person,

a non-Jew,

he must influence him in a manner of “to compel”,

with force,

but of course in pleasant ways and in ways of peace,

to fulfill the seven commandments of the children of Noach.

And likewise regarding “You shall love your fellow as yourself”¹⁴²,

— that when one encounters a Jew one must influence him regarding the fulfillment of his 613 commandments.

Which comes in continuation to the aforementioned instruction of the month of Iyar:

One must strengthen the health of the soul and body of all the people around oneself — a non-Jew through that one effects upon him that he fulfill his seven commandments,

and a Jew through the fulfillment of his 613 commandments.

And if the other person does not know that he lacks in the health of his soul and does not want to hear about it at all — this proves that his illness is even stronger,

to the extent that he does not know about it at all,

therefore he needs a cure even more. And for this reason one must help him even more.

And all the more so and how much more so:

If regarding a physical patient who does not know that he is a patient,

the obligation and responsibility is even stronger that one must help him until one compels him to take a medicine — how much more so is this the case regarding a spiritual patient in the health of his soul.

And even though ostensibly the second person he meets on the street speaks to him about a side matter,

about a physical matter of livelihood and the like — what will he speak with him about the health of his soul?

The answer to this is as above:

The health of the body depends on the health of the soul.

And just as regarding himself he does not wait until a doctor comes to him when he does not feel well,

but he himself goes to the doctor — so too regarding "your fellow as yourself" he need not wait until the other asks him for help,

but he seeks out the other and applies himself to help him when he sees that the other is in need of it.

He argues:

How can he have the conduct of "You shall be holy" — that he should stand above the world and together with this be involved in it — he is after all from "the fewest of all peoples"¹⁴³,

a minority in relation to the majority?

They answer him — "for I, Hashem, am holy":

Since his holiness is drawn from the holiness of the Most High,

it is understood that minority and majority have no relevance regarding the Most High,

consequently they have no relevance regarding him.

Additionally, there is the lesson from the fact that Shabbat Mevarchim Iyar this year is the 26th of Nissan:

In the Jewish calendar — Megillat Taanit where events that occurred on various days of the year are related

[and some of them are also brought in Shulchan Aruch Orach Chaim¹⁴⁴]

— it is stated¹⁴⁵,

that on the 26th of Nissan was the passing of Yehoshua bin Nun.

It is understood that on the day of a person's passing one can determine what was the main aspect of his service. As long as he lives,

even if most of his years have passed,

one cannot be certain what will be further,

as related in the prophecy of Yechezkel¹⁴⁶,

that even one who conducted himself improperly for most of his years,

can repent and become a complete tzaddik. Then "we do not mention to him even a half a matter"¹⁴⁷,

and moreover — "intentional sins become for him like merits"¹⁴⁸.

And the opposite was the case.

But at the time he reaches his day of passing,

when he passes to "the years of which you will say, I have no pleasure in them"¹⁴⁹ — then one can know the sum total of his service during the days of his life.

As the Alter Rebbe explains this in Iggeret HaKodesh¹⁵⁰,

that on the day of passing, all the service of a person that his soul toiled in his life ascends.

One of the main matters of the service of Yehoshua during all the days of his life that is mentioned in the Torah — which is revealed on his day of passing, the 26th of Nissan — is,

that he was the first recipient of the Torah through Moshe Rabbeinu,

and about him it is stated¹⁵¹ "he would not depart from the tent",

and through him the Torah came to all the generations after this.

As the Rambam writes in his introduction to the Book of the Hand:

Although earlier he says that "Moshe Rabbeinu taught

(the Oral Torah)

all of it in his court to the seventy elders,

and Elazar and Pinchas and Yehoshua, all three received from Moshe" — he continues:

"And to Yehoshua, who was the disciple of Moshe Rabbeinu, he transmitted the Oral Torah

(and specifically regarding Yehoshua the Rambam says)

and commanded him about it,

and likewise Yehoshua all the days of his life taught orally,

and many elders received from Yehoshua"¹⁵².

From this is also understood the emphasis when it is stated regarding the 26th of Nissan:

Although it is stated about Yehoshua that he received the Torah directly from Moshe etc. — the same thing applies here to every Jew.

As related in Chazal¹⁵³ that "on that day that Moshe gave the Torah scroll to the children of Levi as it is said¹⁵⁴ 'and he gave it to the Kohanim, the children of Levi',

all of Israel came before Moshe and said to him,

'Moshe Rabbeinu, we too stood at Sinai and received the Torah and it was given to us,

and why do you give dominion to the members of your tribe over it etc.,

and Moshe rejoiced over this matter,

and about this he said to them¹⁵⁵ 'this day you have become a people etc.,

this day I have understood that you are attached to and desire the Omnipresent'",

Until Moshe Rabbeinu also wrote twelve Torah scrolls for the twelve tribes,

in addition to the Torah scroll that he gave to the tribe of Levi to place in the Ark

(as will be explained).

And furthermore:

In "And this is the blessing with which Moshe blessed"¹⁵⁶ Moshe Rabbeinu says at its very beginning,

in the general blessing to all Jews,

before he blesses the tribes individually — "The Torah that Moshe commanded us is an inheritance of the congregation of Yaakov"¹⁵⁷,

that every Jew receives the Torah as an inheritance from Moshe Rabbeinu.

One sees from this that in every Jew there is something of the aspect of Yehoshua—the first receiver of the Torah directly from Moshe Rabbeinu.

From this it is understood that standing on the 26th of Nissan—the day of the passing of Yehoshua bin Nun,

when his service as the first receiver of the Torah is emphasized and revealed,

and "he did not depart from the tent"—the lesson for each one is,

that on this day the movement of receiving the entire Torah directly from Moshe Rabbeinu must be emphasized, and in a manner of "he did not depart from the tent" in all matters of Torah.

All the more so the

(other)

matters that exist on this Shabbat—that it is Shabbat of Parshat Kedoshim,

when the entire portion of Kedoshim was read,

[unlike all those days before this which were also in the week of Parshat Kedoshim—the entire portion was not read and studied. And this is even more emphasized in this year—when there were fourteen days of Parshat Kedoshim (since last Shabbat was Shabbat Chol Hamoed),

all those days the entire portion was not read;

and even on Monday and Thursday only part of the portion was read;

unlike on this Shabbat when the entire portion was read],

And also the matter that it is Shabbat Mevarchim Iyar,

connected with the service of Sefirat HaOmer,

and healing

("I am Hashem your Healer") etc.

(as discussed above at length).

And so in all matters of Torah and His commandments,

and in general—in the campaigns:

The general matter of the campaign of Ahavat Yisrael and Achdut Yisrael,

and the campaign of educating oneself and others—which is especially connected with Pesach,

as discussed several times during the month, that upon leaving Egypt the Jews became a newborn nation,

and they were then educated

(as one educates a newborn child),

through the commandments they were commanded at Marah

(Shabbat etc.),

and the descent of the manna etc.,

and as it states in Chazal that at Mount Sinai the Jews were then like a child in school.

And from the general principles one comes to the particulars

(approximately to these principles):

the campaign of Torah,

the campaign of Tefillin,

the campaign of Mezuzah,

the campaign of Tzedakah,

a house full of books—Yavneh and its sages,

the campaign of Shabbat and Yom Tov candles,

the campaign of Kashrut etc.,

the campaign of Family Purity,

And the matter that each Jew should receive a letter in one of the general Sifrei Torah,

which is connected with the Sefer Torah that Moshe Rabbeinu wrote,

as the Rambam brings in his introduction to Sefer HaYad:

"The entire Torah Moshe Rabbeinu wrote...

and he gave a scroll to each tribe and tribe,

and one scroll he placed in the Ark as a witness",

and from these Sifrei Torah all Sifrei Torah were copied. By receiving a letter in one of the Sifrei Torah, a Jew becomes united with all Sifrei Torah up to the Sefer Torah that was in the Ark.

And through man's service in all these matters,

and out of health of the body and health of the soul,

and out of joy and goodness of heart,

and going from strength to strength—

this brings that one should go to greet Moshiach Tzidkeinu,

may he come and lead us upright to our land,

speedily in our days, literally.

He spoke about the proposal of the division and study of the Rambam's book—

it will be published in a separate pamphlet.

Discourse (like a talk)

beginning "Moshe received Torah from Sinai."

It is also customary to study a verse from the weekly portion together with Rashi.

In our portion there is a perplexing Rashi,

and what the commentators say in explanation of Rashi's words makes the difficulties on this Rashi even stronger!

Regarding the matter of Pe'ah and Leket discussed in our portion, it states in chapter 19, verses 9-10:

"And when you reap the harvest of your land, you shall not completely reap the corner of your field, and you shall not gather the gleanings of your harvest, and you shall not glean the fallen fruit of your vineyard,

you shall leave them for the poor and the stranger; I am Hashem your God."

Rashi comments on "I am Hashem your God" and explains:

"Faithful to exact punishment

[as Rashi already explained previously at the beginning of Bereishit and in several places,

that "Elokim" indicates the attribute of judgment,

faithful;

so too here it says "your God" meaning "faithful to exact punishment." Afterwards Rashi adds a novel idea]

and I exact from you only souls, as it says, 'Do not rob the poor because Hashem will plead their cause.'"

Why does Rashi need to bring the proof from the verse in Proverbs? Because to say that "to collect" from the one who does not leave over peah and leket for the poor person and the stranger is in the matter of "souls,"

it is a novelty because the punishment for a sin must be measure for measure,

and just as the owner of the field and the vineyard withheld money,

or the equivalent of money,

from the poor person and the stranger,

his punishment should have been in the matter of a lack of money or the equivalent of money – double,

four and five,

etc.,

but how does it come that "I collect from you nothing but souls"?!

Therefore Rashi needs to bring a proof for this. He brings the proof from the verse in Proverbs –

"Do not rob the poor, etc., for the Lord will plead their cause, etc."

According to this, however, the proof is not understood:

In the words that Rashi brings from Proverbs it does not state that the punishment is in the matter of "souls" –

now what kind of proof is this for the novelty that Rashi brings?

The commentators say that by writing "etc." Rashi alludes to the continuation of the text in Proverbs –

"For the Lord will plead their cause and despoil the soul of those who despoil them." But this strengthens the difficulty on Rashi even more:

Since Rashi brings the entire proof from Proverbs because of the novelty that "I collect from you nothing but souls" – the main proof is missing!

Seemingly one could answer,

that Rashi brings the continuation of the text further in the portion of Devarim in connection with the judges of Israel:

Moshe Rabbeinu said "I cannot carry you alone,"

because "The Lord your God has multiplied you,

He has made you great and elevated you over your judges; He removed the punishment from you and placed it upon the judges...

Thus said Shlomo: The judges of this nation are not like the judges of the other nations, idol worshipers,

that if one judges and kills...

and perverts his judgment and robs, there is nothing in it,

I, if I obligate money unjustly, I am sued for souls,

as it is said, 'and despoil the soul of those who despoil them.'" One sees,

that Rashi primarily intends the end of the verse. And so he also intends in our portion.

But not only does this not answer the difficulty,

it makes it even stronger:

If Rashi did not bring in the portion of Devarim the continuation of the text in Proverbs

(and despoil the soul of those who despoil them),

one could have learned that he has a different interpretation of it,

therefore he also does not bring it in our portion

(and only alludes to it with an "etc.");

since, however, Rashi brings it there in the portion of Devarim,

it is proven that he learns the verse according to its simple meaning –

the question becomes why does he not bring it earlier in his commentary in our portion,

which the child of five years of age for Scripture learns before he comes to the portion of Devarim,

and in the portion of Devarim he should rely on what he brings in our portion,

according to Rashi's method in learning according to the simple meaning?!

From the fact that Rashi brings it only in the portion of Devarim,

it is proven that there it is relevant,

but in our portion it is not relevant. One must understand why.

With further precise analyses,

and as will be explained below.

In the notes on the Zohar of our portion he focuses on the story of the Zohar that Rabbi Yosi and Rabbi Chiya were going on the road "until they went and found a certain man, a Roman nobleman, riding on a horse,

his hands slipped to a branch of a tree.

Rabbi Yosi said: This is that which is written, 'And you shall sanctify yourselves and you shall be holy,'

a person sanctifies himself from below, they sanctify him from above."

The commentators of the Zohar explain:

"Meaning after he sinned by trampling in his friend's garden, he sinned more by breaking branches of a tree, transgressing 'do not destroy,'

because one transgression leads to another transgression,

the opposite of 'And you shall sanctify yourselves and you shall be holy'

(which is analogous to 'one commandment leads to another commandment')."

The father in his note on the Zohar also brings this interpretation,

and he also explains the matter and the names of Rabbi Yosi and Rabbi Chiya etc. –

in the letters of Kabbalah.

There is, however, here a general question,

which is also a question regarding several stories similar to this in Midrash and especially in Zohar where Tannaim and Amoraim saw a thing in the world and said that "this is that which is written" such and such:

Here we are talking about great ones in Israel –

Rabbi Yossi and Rabbi Chiya,

who had semichah

(which is why they are called Rabbi Yossi and Rabbi Chiya),

they certainly knew the explanation of the verse "And you shall sanctify yourselves and you shall be holy" and the explicit Mishnah "A mitzvah brings a mitzvah and a transgression brings a transgression" –

so what does it mean that by their going on the road,

and as if incidentally

(even though it is with Divine Providence)

they saw an incident of someone riding into a vineyard and tearing off a branch –

it was only then that Rabbi Yossi said "This is that which is written",

that this is the explanation of the verse "And you shall sanctify yourselves and you shall be holy",

as if until he saw the incident he did not know the explanation of the verse. And did he not know the Mishnah "A transgression brings a transgression"?!

And regarding this,

as above,

this is a question concerning several stories in the Zohar and Midrash where Tannaim saw something in the world and said that this is the explanation of a verse, etc.

Also, one must understand here in the Zohar the connection of the incident that Rabbi Yossi and Rabbi Chiya saw while going on the road,

with what was said before in the Zohar:

That "Rabbi Yossi was going on the road, he met Rabbi Chiya,

he said to him: This which the colleagues established, that it is written 'And to Eli I said, therefore I swore to the house of Eli that the iniquity of the house of Eli shall not be atoned with sacrifice and offering forever,'

with sacrifice and offering it is not atoned, but it is atoned with words of Torah,

why,

because words of Torah ascend above all sacrifices of the world,

as they established, that it is written 'This is the Torah for the burnt offering and for the meal offering...'

Torah is equivalent to all sacrifices of the world,"

and in the continuation of the matter he explains that Torah is connected with purity and holiness,

and connects this with the verse "You shall be holy",

that through Torah one becomes holy, etc.

And as will be explained further.

This Shabbat we begin to study Pirkei Avot, as the Alter Rebbe writes in his Siddur:

"The custom is to say one chapter of Pirkei Avot for each Shabbat between Pesach and Shavuot",

which is according to all customs

[not like on the Shabbatot between Pesach and Shavuot when only "some have the custom" to study Pirkei Avot].

He begins in the current chapter –

"Moses received the Torah from Sinai, etc."

[And even though we have already spoken about this,

in the study hall, however, there is no repetition without novelty].

One must understand the precision that it says here "Moses received the Torah from Sinai",

and not from the Holy One, blessed be He?

In the discourse the question was brought why it says here "Moses received the Torah" and not "The Holy One, blessed be He, gave the Torah to Moses". But even if one has an explanation why it says "received",

one must still understand why it says "from Sinai" and not "from the Holy One, blessed be He"?

Commentators explain that the Torah was given specifically on Mount Sinai

(not on Mount Carmel or Mount Tabor)

because it is "lowest of all mountains",

it was the "lowest" of all mountains,

in order to show that the study of Torah is connected specifically with humility and self-nullification.

This itself, however, one must understand:

In the study of Torah there is a condition first and foremost that there should be understanding and comprehension,

"It is your wisdom and your understanding",

and then there is another condition that there must be toil in Torah,

"I have toiled and I have found".

However, humility and self-nullification are not an essential condition in the study of Torah. And according to law, even a haughty person is obligated in the study of Torah. And on the contrary –

"One who has eaten garlic and his odor emanates,

let him eat another garlic so that his odor should emanate"

(with a question mark),

therefore a haughty person needs to come even more to the study of Torah in order to ensure that he should not be a haughty person!

So why does the Mishnah emphasize specifically that Torah is connected with "Sinai",

humility and self-nullification –

and not the primary condition in the study of Torah,

understanding and comprehension or toil?!

Even if self-nullification and humility are also relevant to the study of Torah –

this is, however, not the first condition and not such a primary matter as understanding and comprehension.

And as will be explained further.

In connection with the study of the Rambam, they also spoke

(Achash"p)

that one of the principles of the Rambam in his book "Yad HaChazakah" is,

that one must study his book in order,

because he relies in later laws on what he wrote earlier. And from this can emerge a practical difference in halachah. It can be that sometimes the Rambam does not specify or does not write in a certain manner because he relies on what he wrote earlier.

Therefore there is no place to begin studying the book of the Rambam from chapter five of the Laws of the Foundations of the Torah and the like,

skipping the first chapters,

because from this can emerge a practical difference in halachah without knowing what the Rambam wrote in earlier laws.

From this it is also understood,

that just as the principle is regarding the interior of the book "Yad HaChazakah",

that one must study it in order,

so too is this regarding the introduction of the Rambam to the book,

that before one goes to study the body of the book one must first study the introduction,

because there the Rambam writes how he wrote the book etc. and one can derive from it his principles in order to know how to study the book,

consequently this is relevant to the laws that he writes later.

In other books there is no necessity that one first study the introduction to the book,

rather one can immediately begin studying the interior of the book;

but in the book "Yad HaChazakah",

where there is the principle that the Rambam relies on what he wrote earlier,

there is a necessity to study first the introduction and afterwards the actual book.

And so too in the introduction itself one must begin studying it from the beginning,

from the first words that the Rambam wrote.

The first thing that the Rambam writes in the book,

even before the introduction,

is the verse *188 "Then I shall not be ashamed when I look upon all Your commandments."

One must understand –

what does this verse add here? It is

(so to speak)

a nice verse that speaks about the virtue of the commandments,

but what is this relevant to the beginning of the book "Yad HaChazakah"?

And knowing the precise intent of the Rambam in his book Yad HaChazakah one must say that this comes to teach something regarding this book.

It is understandable that which is written in several manuscripts at the beginning of the book "In the name of the Lord, God of the world":

With this the Rambam declares that "not by my power and the strength of my hand did I make this book for myself",

rather by the power of the Lord. Similar to what one finds in several manuscripts and prints *190 that the Rambam concluded in several places in his book with "Blessed is the Merciful One who aided"

(and in some places it is written at the conclusion of the book Yad).

And it is quite a wonder why this

("In the name of the Lord, God of the world")

is not written in several manuscripts!

But what does the verse "Then I shall not be ashamed when I look upon all Your commandments" come to add?

Also one must understand:

At the beginning of the introduction of the Rambam

(the introduction within the introduction)

he writes:

All the commandments that were given to Moses at Sinai were given with their explanation,

as it is stated *191 "And I will give you the tablets of stone, and the Torah, and the commandment",

"Torah" this is the Written Torah. "And the commandment" this is its explanation,

and He commanded us to do the Torah according to the commandment,

and this commandment is called the Oral Torah."

And it is known the discussion about this from the Rogatchover

(in Tzafnat Paneach on the Rambam)

what "its explanation" means –

whether this means details of laws and halachot,

or rationales and reasons in the intellect. And it is implied from the Rambam at the beginning of his Commentary on the Mishnah that this means details of laws

(without the reasons).

One must understand the opinion of the Rambam in this.

And one can say the explanation of all this in a possible manner –

that the Rambam begins his book with the verse "Then I shall not be ashamed when I look upon all Your commandments" because with this is expressed a general matter in connection with the writing of this book:

In his introduction to the book, the Rambam writes:

Because "in this time the troubles have become exceedingly great, etc., and the wisdom of our sages has been lost, etc.,"

one does not properly understand the commentaries and laws of the Geonim,

and all the more so the Gemara,

the Babylonian and the Jerusalem [Talmud], etc. –

"And for this reason I girded my loins

(he girded himself)

etc., and I relied upon the Rock, blessed is He, and I contemplated all these books and saw fit to compose matters that are clarified from all these compilations concerning the forbidden and the permitted, the impure and the pure, and the rest of the laws of the Torah,

all in clear language and a concise manner, so that the entire Oral Torah will be arranged in the mouth of everyone...

until all the laws will be revealed to the small and the great regarding the law of each and every commandment...

in short, so that a person will not need any other compilation in the world concerning any matter of Jewish law,

but rather this compilation will encompass the entire Oral Torah together with the enactments and customs

(incidentally:

the Rambam writes "customs" in the feminine form,

not "customs" in the masculine form)

and the decrees that were made from the days of Moses our teacher until the compilation of the Gemara...

Therefore I called the name of this compilation Mishneh Torah,

because a person first reads the Written Torah and afterwards reads this and knows from it the entire Oral Torah and does not need to read any other book between them."

It is known the storm that the words of the Rambam brought about among many great ones of Israel,

that how could he write thus,

and how could it be that he did not write his sources,

and this will weaken the study of the Gemara, etc., etc.

Even though in practice it turned out that study in the book of the Rambam further strengthened the study of the Gemara,

because this brought about that one should be precise in the Gemara from where the Rambam took his laws,

and in the principles of study, etc.

But nevertheless,

one must say that the Rambam somewhere addressed the questions that were asked about his boldness in writing that "a person first reads the Written Torah and afterwards reads this and knows from it the entire Oral Torah and does not need to read any other book between them,"

because the book encompasses all the commandments, laws, and enactments, etc., from the time of Moses our teacher and onward –

one cannot say that the Rambam did not address such an essential matter in connection with his book.

And one can say that the Rambam addressed this by beginning with the verse "Then I will not be ashamed when I look upon all Your commandments."

And the explanation of this:

It is explained in various places the difference between Torah and commandments:

For Torah, in its essence, has no connection with a person and with the world –

as our sages said, "The Torah preceded the world by two thousand years,"

and also after the creation of the world, many years passed until the Most High gave the Torah to the Jews at Mount Sinai.

As it is stated regarding Torah, "Behold, My words are like fire,"

and therefore, also how Torah comes down into the world is "Just as fire does not become impure, so too the words of the Torah do not become impure." And therefore the Rambam rules in his book that a baal keri may study Torah,

"because the words of the Torah do not become impure, but rather they stand in their purity forever, as it is said, 'Behold, My words are like fire, says the Lord,'

just as fire does not become impure, so too the words of the Torah do not become impure."

[Even though in his letter the Rambam writes that he never abolished the immersion of Ezra,

but the ruling is that the words of the Torah do not become impure.]

Commandments are exactly the opposite:

It is not possible to fulfill a commandment without a person,

a Jew:

In order for there to be the commandment of tefillin, one must have a person who will prepare the parchment, etc.,

and then, and this is the main thing –

one must have a person who will fulfill the commandment in practice,

lay tefillin.

And similarly with the commandment of charity –

one must have a poor person,

and a giver of charity.

And so too regarding all commandments. Including also the commandment of Torah study

(not as Torah is in its essence,

but as it comes down as a specific commandment of Torah study) –

one must have a person who studies Torah.

Based on this, one will understand the explanation of the verse "Then I will not be ashamed when I look upon all Your commandments":

When a Jew is in a state of "I look upon all Your commandments," he looks and sees and understands all the commandments,

which are connected specifically with a person who fulfills the commandments –

then "I will not be ashamed,"

at that time the matter of shame is not applicable,

but rather this should bring out in him the responsibility and merit and the entire force to go out and fulfill the commandments,

because they are dependent specifically upon him.

With this one will understand why the Rambam brings this verse at the beginning of his book:

When the Rambam studied Torah and arrived at a state of "Behold all Your commandments,"

he deeply perceived and understood all the commandments of the Torah,

how a person must fulfill them in practice,

with all the details of the laws in this regard

[as the Rambam later explains that "all the commandments that were given to Moses at Sinai were given with their explanation..

and this commandment is its explanation",

which means (as above) details of laws and rulings regarding practice (not the reasons for the laws),

as follows],

and he saw that he was worthy "to compile matters that become clear from all these compositions regarding the prohibited and permitted etc. all of them in clear language and a concise manner until the entire Oral Torah

("all Your commandments")

would be arranged in the mouth of everyone etc.",

and in such a way that "a person reads the Written Torah first and afterwards reads this and knows from it the entire Oral Torah and does not need to read any other book between them";

And together with this the Rambam felt that this is "Behold all Your commandments",

this is the commandments of the Most High,

"in the name of the Lord, the Eternal God",

"Blessed is the Merciful One" –

this brought out in him the feeling of "then I will not be ashamed",

that then the matter of shame is not applicable,

and the matter of pride, Heaven forbid,

but on the contrary –

this places upon him a great responsibility that he may not be a "withholder of bread",

and is obligated by the Torah with all force to utilize his powers to compile such a book where it will be explained to every person "all Your commandments" "in clear language and a concise manner..

arranged in the mouth of everyone",

in such a way that "a person will not need any other composition in the world",

Because this is not his own matter,

these are the commandments of the Most High and the powers of the Most High that He gave him to be able to compile such a book –

consequently, on the contrary:

there should not be shame in him,

and if there is indeed shame in him and he does not compile the book with all its breadth,

then the meaning is not that he does not value himself,

but he does not value the Torah of the Lord,

because it is not his but the Most High's!

And therefore the "Behold all Your commandments" compels the Rambam to compile this book in such a manner,

and on the contrary –

if he does not do it, this is contrary to the Torah,

contrary to "love your neighbor as yourself",

contrary to the good of the many,

contrary to "do not place a stumbling block before the blind",

contrary to the existence of the world,

contrary to all the commandments,

contrary to all matters!

If the "Behold all Your commandments" does not yet exist, one cannot go to compile such a book that presents "the entire Oral Torah",

and even not a book that speaks only about a part of the commandments

(in which there is the "Behold" for him),

because all the commandments are dependent on each other,

for example –

the commandment of tefillin is "the entire Torah is compared to tefillin",

consequently the understanding in one commandment pertains to understanding in all the rest of the commandments,

therefore,

as long as he does not stand in a state of "Behold all Your commandments" he cannot go to compile a book even about several commandments.

When however the Rambam saw that in him there is a state of "Behold all Your commandments",

the details of laws and rulings in all the commandments how a person must fulfill them in practice,

and he is worthy to write this "in clear language and a concise manner until the entire Oral Torah is arranged in the mouth of everyone" –

he has a responsibility and an obligation with all force to compile such a book,

and shame or pride, Heaven forbid, are not applicable in this,

because these are the commandments of the Most High and the powers of the Most High.

And accordingly, as one sees both extremes together in Moses our teacher –

about whom it is said regarding the Rambam that "from Moses to Moses there arose none like Moses" –

the force and breadth in matters of holiness and together with this it is not a contradiction to humility and self-nullification,

and on the contrary:

About Moses our teacher it is stated that he was "very humble, more than any person upon the face of the earth." The meaning of this is not that he did not know his virtues,

rather he certainly knew his virtues –

and certainly regarding other people:

since others understand the virtue of the Torah and the virtue of Moses who received the Torah from Sinai,

all the more so that Moses himself understood it

(and Moses is truth and his Torah is truth);

rather –

as the Alter Rebbe explains –

together with his knowledge of his virtues,

Moses our teacher knew that the Almighty gave him the powers,

he thought to himself that if another were given the same powers, he would accomplish more than Moses our teacher.

But together with this –

since Moses had the powers and virtues in actuality,

he felt the responsibility that he must utilize them,

because the Almighty gave them to him,

consequently, if he does not utilize them, this is not connected with evaluating himself, but with evaluating what the Almighty gave him.

Therefore Moses our teacher conducted himself with full force in his leadership,

knowing that he has the responsibility,

and even when there came to him a Rosh Yeshivah, Korach,

with another two hundred and fifty Roshei Yeshivah with claims against him,

Moses our teacher stood against them with full force,

and even when Moses had nothing to answer them with an intellectual explanation,

he said to them with full force "In the morning, the Lord will make known who is His, etc.,"

because he knows clearly that he is right,

not from the aspect of his own virtues,

rather from the aspect of the virtues that the Almighty gave him.

Regarding that which it is stated in the Gemara that "Rav was silent,"

it is explained not because he was silent and admitted to him,

on the contrary –

the halachah remains like Rav,

rather "Rav was silent" because he did not have the letters of intellectual explanation to explain why he is right,

but he knew with full force that he is right.

From this it is understood that the conduct with force of Moses our teacher is no contradiction to humility,

because that which he conducts himself with force is from the aspect of the powers that the Almighty gave him.

Regarding this concerning the Rambam:

since with him there was a situation of "I look to all Your commandments" and he evaluated the powers that the Almighty gave him

("in the name of the Lord, God of the world")

that he is worthy to author such a book "Mishneh Torah,"

which brings out the entire Oral Torah,

all the halachot of the Torah

("all Your commandments")

in a manner that "a person will not need any other composition in the world" –

he has an obligation to write the book with full force,

and in this there is no shame or opposite of humility, heaven forbid,

because this is from the aspect of the Almighty's commandments and the Almighty's powers.

And based on this it is understood that by prefacing with the verse "Then I will not be ashamed when I look to all Your commandments," the Rambam explains how he comes to write the book "Mishneh Torah,"

and he writes with full force and breadth that this is called "Mishneh Torah" "because a person reads in the Written Torah and then reads in this and knows from it the entire Oral Torah and does not need to read any other book between them,"

And as is known the commotion that was regarding this name,

and therefore they called the book by the name "Yad HaChazakah,"

but actually also the name is after

("Yad HaChazakah")

the verse with which the "Mishneh Torah" of Moses our teacher concludes –

"and all the strong hand and all the great awe which Moses performed before the eyes of all Israel"

[and in several printings of the Rambam, the entire verse is printed on the cover of the book],

one sees that also the name indicates a force of the Rambam,

similar to that which was with Moses our teacher,

and as the aforementioned expression "from Moses to Moses there arose none like Moses" –

Because that which the Rambam writes this book is from the aspect of "I look to all Your commandments" which brings that "then I will not be ashamed," and on the contrary – he has an obligation to write the book, since he sees that the Almighty gave him for this the powers and this is the Almighty's commandment, as above.

And this must be connected with that which after he brings the verse "Then I shall not be ashamed when I look upon all Your commandments"

(before the introduction)

the Rambam writes at the beginning of the introduction "All the commandments that were given to Moses at Sinai were given with their explanation...

and this commandment its explanation...

and this commandment is called the Oral Torah":

As said,

by the fact that the Rambam precedes with the verse "Then I shall not be ashamed when I look upon all Your commandments" he expresses the rationale of how he comes to write the book "Mishneh Torah" in a manner that in this book there are all the laws and "a person will not need any other composition in the world regarding any matter of Jewish law... one reads in it and knows from it the entire Oral Torah and does not need to read any other book in between" –

because the Rambam was the "I look upon all Your commandments",

he saw and understood all the commandments,

so that he could produce in one book all the laws

("all Your commandments")

clear matters for every person,

therefore he had the responsibility to compose the book in such a way that there should be all the laws in a clear manner for every person,

so that he does not need to come to any other book.

And based on this it is understood that the Rambam holds that one may rule on laws without their reasons –

because one sees that in his book he does not write any reasons of the laws,

and nevertheless he says that through studying his book one has all the laws "clear matters",

in a manner that "a person will not need any composition in the world etc.",

from this it is understood that the Rambam holds that in order to rule a law one does not need to know the reasons of the laws.

As explained in the Kuntres Acharon to Hilchos Talmud Torah of the Alter Rebbe,

and his language is:

"And the Rambam follows

(by the fact that he rules that one third of Talmud means to understand one thing from another and not knowledge of the reasons of the laws)

his own system, for he composed his book Mishneh Torah without giving reasons for the laws at all and made it to rule from it alone,

as he wrote in his introduction there that a person will not need any other composition in the world etc. that a person reads the Written Torah first and afterwards etc.".

However, the system of the Rosh is that one may not rule a law directly from the book of the Rambam without knowing the reasons of the law etc.

[and so is also the system of the Alter Rebbe,

as one sees that he wrote his Shulchan Aruch "laws with their reasons" ].

What based on this one can say is that the explanation in that which the Rambam writes at the beginning of his introduction "and this commandment its explanation"

(regarding which there is the dispute in the later authorities whether this is the reasons of the laws or the details of the laws)

is also

(according to the system of the Rambam)

not the reasons of the laws,

rather the details of the laws and the rulings

(without the reasons),

as the Rambam writes at the beginning of his Commentary on the Mishnah,

as above –

as understood from that in his book,

where the Rambam produces "the entire Oral Torah"

(which "this commandment its explanation" is "called the Oral Torah"),

he writes laws without the reasons.

The aforementioned matter –

that in the book of the Rambam is included all the laws of the Torah

[and this is one of the reasons why it was proposed to study this book,

due to the obligation upon each and every one to study "all the settled laws of the entire Torah" ]

also has a connection with Likkutei Torah of our portion:

In the discourse "Vehadarta Pnei Zakein" the Alter Rebbe explains that each and every one must know and engrave in his memory the entire Torah,

and brings regarding this what is stated in "Hilchos Talmud Torah in the name of the Sifri that it is a commandment upon each and every one to know the entire Torah which is all the 613 commandments and their details etc." Only because "due to the pressure of the times etc." it is a difficult thing,

therefore "at least one should endeavor...

to acquire and engrave in the memory of the intellect that is in his soul the five books of the Torah of Moses"

(which "are the root of the entire Written Torah and Oral Torah all of it etc.").

One must still understand:

Why does the Rambam write in his introduction -- "because a person reads the Written Torah first and afterwards reads in this etc.":

It is understandable in Likkutei Torah that it is relevant that one should engrave in memory the Written Torah and the Oral Torah

(at least the Written Torah) etc.,

but the Rambam comes to explain the content of his book,

that this is a book of laws that produces "the entire Oral Torah",

and the reason why he gives it the name "Mishneh Torah",

because he produces in this book all the laws of the Torah,

"and one knows from it the entire Oral Torah",

so that for this one does not need to come to any other composition –

what relevance is there to write about the Written Torah,

"because a person reads the Written Torah first etc."?

So the explanation of this is:

Since the Rambam presents all the laws in his book "in clear language",

"clear things",

which also includes

(of course)

that which he writes in his introduction –

he must therefore caution:

In the order of study according to Halachah, a person must learn both the Written Torah and the Oral Torah,

which are two separate necessary orders in the study of Torah,