English translation — שיחת אור לערב חג השבועות ה'תשד"מ.

One gathers together on a day that contains within it numerous matters.

And as has been said several times,

that every thing in the world contains within it numerous matters and details,

and together with that it has a unique and singular matter.

And particularly every matter in the world that is connected with Torah and mitzvos,

it therefore contains within itself both qualities:

it is connected with the one Torah that was given from the one Hashem to the "one nation

(in the land)"¹,

and together with that,

since this is a creation of the Most High,

Who includes within Himself

(and in perfection)

numerous matters,

until matters without end

(beyond number)²,

therefore every matter in creation also includes within itself endless matters.

And this is even regarding matters of the world

(from the term concealment and hiding³);

all the more so regarding matters of Torah,

which is called "Torah is light"⁴,

a Torah that illuminates the matters of concealment and hiding,

so that everything is seen in an open and illuminated manner –

certainly there are in it numerous details,

in addition to that which there is the singular and unique matter.

And particularly when speaking about the matter of Torah in connection with Jews,

who are indeed a "one nation in the land",

a nation whose matter is to draw down and reveal unity in this physical land,

certainly there are in this details without limit,

until without end.

And furthermore:

Since the Torah was given over to Jews,

in the manner of "an inheritance of the congregation of Yaakov"⁶,

an inheritance to all Jews without exception,

and in a manner that it is called "his Torah",

"called by his name"⁷ of that Jew

(which is potentially the case for all,

but for many it is also revealed) –

one sees in this very thing how in the Torah there are a multitude of matters,

according to each Jew. And together with this it is one Torah.

And regarding our matter:

The very gathering together of numerous Jews together,

brings out both qualities:

there gather together a multitude of Jews whose "opinions are not equal"⁸,

and together with this they unite in one matter,

until they become "as one person with one heart".

And as it was the first time at the Giving of the Torah,

when six hundred thousand Jews all stood together "as one person with one heart"⁹.

And just as it was at the Giving of the Torah the first time –

so it is drawn down each year with greater strength and vigor,

when "these days are remembered and performed"¹⁰ so that in the multitude of those who are remembered and performed –

there becomes among them the "one nation",

and in the language of the Megillah

(where the phrase "and these days are remembered and performed" appears)

"there is one nation scattered and divided among the nations"¹¹,

meaning that even while being "scattered and divided" Jews are a "one nation"¹².

The aforementioned matter is reflected especially and with greater strength and vigor in these days which are "days of merit".

And particularly on a day that is as meritorious as today,

on which day

(on the sixth of Sivan)

Jews said "we will do and we will hear"¹³ and preceded doing to hearing¹⁴,

as Rashi¹⁵ brings down in the simple meaning of the verse.

And this was accomplished the first time,

and from then on it is added to each year,

since "one ascends in holiness"¹⁶.

Meaning, not only that each and every year the saying of "we will do and we will hear" is repeated,

but it is accomplished with greater strength and vigor relative to the previous year,

and in the previous year it was with greater strength and vigor relative to the year before that,

and so on each and every year.

And this matter is even more emphasized when on this very day one gathers together

(as at the first time),

and the gathering together is in a house and place whose matter is unity –

which is a synagogue.

For the matter of the synagogue is,

as its name implies,

a place of gathering;

and together with this it is a gathering and assembly for the purpose of prayer,

"a house of prayer"¹⁷,

meaning where one prays to the Most High "as a servant before his Master"¹⁸,

like a true servant whose entire existence is the existence of the Master¹⁹,

and since all the worshippers become "the existence of the Master", they thereby become united through this very thing.

And furthermore:

Since the prayers are recited in such a manner,

that one turns to one direction,

"one should turn his face toward the Land of Israel...

and one should also intend towards Jerusalem and towards the Temple and towards the Holy of Holies...

thus all of Israel direct their hearts to one place"²⁰,

the Holy of Holies,

the unique place in the entire world where there was "And I will meet with you there and I will speak with you... all that I command you for the children of Israel"²¹,

the greatest revelation of the Divine Presence in the world,

which emanates from the Holy Temple and the Holy of Holies,

and from there light goes forth to the entire world²²,

It therefore follows that also the place towards which one turns during prayer in the synagogue –

unites all those who pray.

Together with this, there is an additional emphasis in this synagogue,

which is also a study hall,

that "Hashem loves the gates of Zion"²³ –

"gates that are distinguished in halachah

(Zion and the gathering of the public)",

a matter of the study hall in which there are Torah lessons

(as the Gemara says in Berachot²⁴).

Then the connection to the Holy of Holies is even stronger,

for simply, it was the place of the Torah,

the two tablets:

Torah in general is throughout the entire world. "The Holy One, blessed be He, looked into the Torah and created the world"²⁵,

so wherever there is a place in the world or a matter in the world –

it comes from Torah,

and Torah is clothed in that worldly matter;

but the source of the Torah,

the two tablets of the covenant,

its place is in the Holy of Holies.

And based on all the above, the unique aspect of this farbrengen is understood,

which takes place on this auspicious day of the 6th of Sivan,

in the synagogue and study hall,

and from this one must derive the lesson regarding our present time.

The matter of "we will do and we will hear",

which all Jews said in the same manner and with self-surrender etc. –

contains three aspects,

as understood simply,

and especially according to the hints and homilies in the matter:

There is the aspect of "we will do",

the aspect of "we will hear",

and the aspect of "the precedence of 'we will do' to 'we will hear'"²⁶.

And these three aspects become "a threefold cord"²⁷,

a threefold thing,

"a third [nation]

(Torah, Prophets, and Writings)

to a third nation

(Priests, Levites, and Israelites)

by means of a third

(Moshe, the third [child] of the womb etc.)

on the third day in the third month" –

as is explained in tractate Shabbat²⁸,

in the section regarding the Giving of the Torah.

What is the matter of the precedence of "we will do" to "we will hear"?

Generally, one already says at Passover²⁹

(when the beginning of the Giving of the Torah was,

as it is written³⁰ "when you take the people out of Egypt, you will serve God on this mountain")

"Had He brought us before Mount Sinai and not given us the Torah, it would have been sufficient for us." But the matter of "brought us before Mount Sinai" already occurred on Rosh Chodesh Sivan,

as it is stated³¹ "on this day –

Rosh Chodesh –

they came to the Sinai desert... and Israel encamped there opposite the mountain."

But the "brought us before Mount Sinai" of Rosh Chodesh Sivan was,

as Rashi³² says "as one person with one heart" –

in the matters of heart and feeling within a person:

When, however, did it permeate the physical body,

when did it become in a manner that it comes down in actual speech,

a speech that indicates unity –

this occurred on the 6th of Sivan,

when they gave precedence to "we will do" over "we will hear":

When one says "we will hear" alone,

which is a matter of understanding and comprehension,

there are differences between one person and another;

Similarly, when one says "we will do" –

there can also be differences in this,

for there are actions that are performed specifically by Priests and not by Levites and Israelites,

and so forth;

When, however, it comes to "the precedence of 'we will do' to 'we will hear'" –

in this all are equal:

The precedence of "we will do" to "we will hear" shows,

that he says in speech,

openly before all,

and in a manner that it be engraved in the air of the world

(which carries the speech throughout the entire world) –

that he gives himself over entirely to the Most High,

consequently, it makes no difference to him what he will be told³³! He is only concerned to know,

that he precedes and declares with his lips

(and "the movement of his lips is considered an action"³⁴)

that he gives precedence to "we will do" over "we will hear",

and in this all are equal!

And this is the matter of "Had He brought us before Mount Sinai and not given us the Torah",

the perfection of which occurred on the 6th of Sivan,

at the time of the precedence of "we will do" to "we will hear",

specifically down below on earth.

And one can also connect this with the fact that the day of the 6th of Sivan is the last day of the Counting of the Omer:

It is known³⁵ that on each day of the Counting of the Omer one must intend for "one word of Ana B'Koach and one word of Psalm Elokim Yechaneinu and one letter from the verse Yismechu."

It follows,

that on the last day of the Counting of the Omer,

one holds in the aforementioned chapter at the word "Eretz" and in the aforementioned verse at the letter Hei

(of "Selah") –

which both matters indicate the drawing down to the very lowest level

(which was opened,

as mentioned,

on the fifth of Sivan) –

the concept of "Eretz",

and the letter Hei,

which alludes to the very lowest level,

the Sefirah of Malchut.³⁶

And as one also sees in the counting of this day,

Malchut sheb'Malchut,

the very lowest of the Sefirot.

Together with this, however, one stands on this day in the perfection of the days of the counting,

when the seven complete weeks are concluded,³⁷

For even if one counts forty-eight days with all the storm of speech and with all the intentions –

it is not called complete;

when is it complete –

specifically on the forty-ninth day!

And the most elevated concept is drawn down into Eretz,

into the letter Hei,

which alludes to the Hei of the Utterances of the Mouth³⁸ –

for specifically on this day there was, down here on earth, the proclamation in speech of "Na'aseh v'Nishma"

(with the precedence of Na'aseh to Nishma).

And from all the above it is understood regarding our matter:

Since today we stand on the fifth of Sivan,

when the aforementioned concept of the precedence of Na'aseh to Nishma was opened for the first time,

and this is a matter that is in the manner of ascending in holiness and rising from strength to strength³⁹ from year to year,

it is understood how there must now be, with greater strength and vigor, the arousal in this matter of the precedence of Na'aseh to Nishma.

And since this matter was a preparation for the Giving of the Torah,

it is understood,

that this also affects the "Giving of the Torah" of this year,

that it is with greater strength and vigor relative to previous years.

And this is the "Avid Aviditai"⁴⁰,

the special service of this day,

when one must stand in the movement of the precedence of Na'aseh to Nishma

(aside from that which it is a preparation for the day of the Giving of the Torah).

And since all the matters in the Torah are "Morashah Kehilat Yaakov",

an inheritance for all Jews,

it is understood,

that the aforementioned matter has a connection to each and every one:

Every Jew,

as soon as he comes into the world,

even if he is a one-day-old infant

(or a one-day-old infant girl)

is an inheritor of the entire Torah!⁴¹

And especially as it states in Pirkei d'Rabbi Eliezer,⁴²

that all souls stood at the Giving of the Torah,

at the event of Mount Sinai –

consequently it is not possible to differentiate between a soul that is now one day old or a soul of a Bar Mitzvah or Bat Mitzvah.

The Giving of the Torah was, after all, several thousand years ago. The difference is only now,

whether this is a one-day-old or a Bar Mitzvah or the heads of your tribes.

Consequently, the instruction of the precedence of Na'aseh to Nishma applies to all.

What is the instruction:

On this day, each and every one is given the merit of the "Day of Merit",

that he should stand in a state of the precedence of Na'aseh to Nishma,

and have in this all the three aforementioned matters,

both the "Na'aseh",

and the "Nishma" and the precedence.

And this is in such a manner,

that in the "Na'aseh" it is evident that this is a "Na'aseh" after which comes a "Nishma",

and in the "Nishma" it is evident that this is a "Nishma" that comes after the "Na'aseh".

In simple words:

It could be that the "Na'aseh" is without intention or without understanding and comprehension,

only from the aspect of faith,

which is seemingly the essence of all essentials,

as the Gemara⁴³ says "Chavakuk came and established them on one [principle]" and "the righteous shall live by his faith"⁴⁴;

Nevertheless, it is said that in this "Na'aseh" it must be evident that this is a "Na'aseh" that comes as a precedence to Nishma,

i.e., in the faith is included that it will descend into inwardness and the inwardness of inwardness,

until into understanding and comprehension,

the most elevated powers in man.

Corresponding to this comes into the "Nishma" of this day –

that together with that which this is "Nishma" with all the storm of understanding and comprehension,

it is nevertheless evident in it that it is permeated with the matter of faith.

And this also includes,

as discussed above,

that the matter of "as one man with one heart" descends into speech and action in a Jew,

and through him –

in the entire world.

And also in the world there are matters of "body",

"we will do",

and matters of Divinity and soul,

"we will hear",

and there the advantage of the precedence of we will do to we will hear is,

the advantage of the lower Hashem.

What this causes is that a self should be permeated with the precedence of we will do to we will hear,

matters that are connected with mind and heart

(we will hear)

and matters that are connected with the 248 limbs and 365 sinews

(we will do),

and in a manner of the precedence of we will do to we will hear.

What this matter causes is a special arousal on this day of the 5th of Sivan,

not as preparation for the Giving of the Torah

(i.e. even when one is not yet permeated with the recognition that it is the eve of the time of the Giving of the Torah),

but as a day in its own right.

And incidentally –

one finds here a wondrous thing:

At first glance it is perplexing,

how did the Jewish people fulfill the commandment of charity in the days when "they came to the desert of Sinai",

and even before that, at their exodus from Egypt and after the splitting of the Sea of Reeds.

The Torah of Truth relates,

that each one of them not only did not need to come to the other to fill his lack of what was lacking to him⁴⁴,

but he was a very great wealthy person,

from the spoils of Egypt and the spoils of the Sea⁴⁵ –

so where was the matter of charity applicable?

One must say,

that charity then was connected not with money,

but with "a pleasant countenance",

which is connected with a physical matter,

hospitality with a pleasant countenance as it was with Abraham our father

("Abraham was one"⁴⁵).

Which is applicable even with the very greatest wealthy people.

And from this is the special lesson regarding this day:

Since on this day the advantage of the lower Hashem is emphasized,

the Sefirah of Malchus whose matter is charity –

one must know what was the primary matter of charity on the 5th of Sivan,

the matter of a pleasant countenance.

Consequently,

even when one encounters a Jew who lacks nothing,

neither physically nor spiritually,

one must know that one can fulfill with him the commandment of charity through a pleasant countenance and hospitality,

eating and drinking and lodging.

Especially when one connects it with guests in the simple sense,

who have traveled

("travels of a man"⁴⁶)

from their home and their place,

"from your land and from your birthplace and from your father's house"⁴⁷,

and have come to the synagogue and study hall –

one has the "golden opportunity" to fulfill the commandment that is equivalent to all the commandments⁴⁸,

the matter of charity.

And may it be His will,

that through that which we will carry out in actuality all the aforementioned matters,

and in both matters of we will do and we will hear,

both the actual doing,

and the intention and soul within it –

may the matter of "great is charity, for it brings the redemption closer"⁴⁹ be actualized,

"from His full, open, holy and broad hand"⁵⁰,

when then no limitations of time and place are applicable,

for "in that merit they will be redeemed"⁵¹,

in the true and complete redemption through our righteous Moshiach,

speedily in our days, literally.

In addition to that which today is the 5th of Sivan,

the day of the precedence of we will do to we will hear –

the day has within it another matter: that this is "the eve of the 6th of Sivan",

the eve of the Festival of Shavuos.

And the concept of "eve" means that on this day one must prepare and do the appropriate actions,

so that the matters of the 6th of Sivan,

the matters of the Giving of the Torah,

should be actualized as required,

and with greater strength and vigor.

And analogous to the matter of "eve of Shabbos",

regarding which our Sages, may their memory be blessed⁵², say "whoever toils on the eve of Shabbos will eat on Shabbos",

i.e. that through the toil and preparation on the eve of Shabbos,

the "will eat on Shabbos" becomes as required,

and with greater strength and vigor. So too regarding every matter that is "eve" of another day,

that its content and matter of this day,

is to prepare and add in the matters of the day after it.

I.e. that although the day after this day can be a day in its own right,

without the addition and preparation and doing from the day before it,

nevertheless the day before it adds to the coming day.

And in our matter –

today is the eve of the time of the giving of our Torah,

and consequently today one must do in the service of preparation for the time of the giving of our Torah.

In order to know in what the preparation of the eve of the time of the Giving of the Torah consists,

one must first preface the explanation of the content of "the time of the giving of our Torah".

It is known the question

(that is brought in the books)⁵³:

What is the innovation of the Giving of the Torah? The matter of the Torah was already before this?!

And it is known what our Sages of blessed memory⁵⁴ say that "Abraham our father fulfilled the entire Torah before it was given,"

and the "fulfillment of the Torah" could only be through the precedence of study that leads to action.

Furthermore:

It is explicit in the words of our Sages of blessed memory⁵⁵ that Abraham was an elder and sat in the study hall,

Isaac was an elder and sat in the study hall,

Jacob was an elder and sat in the study hall,

and the study hall never ceased from our forefathers even in Egypt.⁵⁶

And according to all this it turns out,

that even before the Giving of the Torah there was already the study of Torah.

Furthermore:

Since while they were in Egypt the study hall never ceased from our forefathers,

all the more so after the departure "from under the burdens of Egypt,"⁵⁷

when they had no worries and no involvements in worldly matters and mundane matters,

and they were going to "serve God on this mountain,"⁵⁸

it is certainly that they were then immersed and engrossed in the study of the entire Torah that was transmitted through the forefathers and the tribes,

and especially standing under the leadership of Moses our teacher,

whose essence is Torah.

And as mentioned –

this was even while they were in Egypt,

and especially in the last months while in Egypt,

when "labor ceased from our forefathers"⁵⁹ on Rosh Hashanah –

when they occupied themselves only with following what Moses our teacher told them,

which is the study of Torah.

Thus the question arises:

What is the innovation of the Giving of the Torah?!

Also, one must understand:

At the Giving of the Torah, the verse relates that there were "torches" and "the mountain smoking"⁶⁰ etc. etc.,

and seemingly:

What was newly revealed then regarding the fifth of Sivan,

when there was already the study of Torah as mentioned above?

Furthermore:

If one looks at the Ten Commandments which were said at the Giving of the Torah –

the question becomes even greater:

The content of the Ten Commandments is,

as the Alter Rebbe emphasizes in several places⁶¹ –

"simple matters"!

A large part of the Ten Commandments are matters that (a)

even the nations of the world (b)

before the Giving of the Torah fulfilled:⁶²

Does this include the Seven Commandments of the Sons of Noah that were commanded to Adam the first?!

And the remaining matters

(like the commandment of Shabbat)

are things that Jews were already commanded regarding their "going on the way,"

on the path to receiving the Torah.

But the explanation of this is simply

(and this is understandable even to a small child)*⁶²:

The innovation of the Giving of the Torah was,

that then "God spoke all these words, saying"⁶³:

Before the Giving of the Torah,

the study of Torah was what one heard from "heads of yeshivas,"

up to from Moses our teacher,

from Jacob and from Isaac and from Abraham

(who was "Abraham the one");

it is indeed understandable the fervor with which they then studied Torah,

having such good teachers and educators etc. –

but these are all "created beings,"

lower ones;

the innovation of the Giving of the Torah was,

that then the Supreme One,

the Creator,

the "Upper One" spoke Torah to the Jews!

And in the language of the well-known midrash,⁶⁴

that before the Giving of the Torah there was the decree that upper ones should not descend to lower ones,

consequently the study of Torah was only from the side and power of the lower ones themselves,

and at the time of the Giving of the Torah the decree was nullified and "upper ones descended to lower ones,"

"and I begin,"

"and Hashem descended upon Mount Sinai,"⁶⁵

and "God spoke all these words, saying."

And this was not a one-time action,

but as the explanation is in the word "saying"*⁶⁵,

that the Supreme One said it in such a manner,

that everyone until the end of all generations should be able to repeat all the matters in the Torah with the same fervor as he heard it from "God,"

so to speak,

as if he heard it from the Supreme One Himself!

And according to all this, the innovation of the Giving of the Torah is understood,

and how it makes an essential difference in the approach of a Jew to the study of Torah:

Even the simplest of simple people understands

that it is not the same whether he hears a matter from a human being,

a flesh and blood,

even the greatest of men –

or he hears it from the Supreme One Himself,

in the manner of "And Hashem descended upon Mount Sinai",

as Rashi explains⁶⁶ that "He bent the heavens and the heavens of heavens",

"and the Throne of Glory descended upon them",

as explained in the Midrash⁶⁷ that Hashem descended with the entire Chariot, with the heavenly retinue and all the matters,

and He spoke the Ten Commandments,

and in the singular

("I am Hashem your G-d" in the singular, etc.),

meaning to each Jew individually,

such a matter effects upon everyone, without exception, an entirely different approach to the hearing of the "words".

And from this it is also understood regarding the fulfillment of these matters in action,

that the manner of fulfillment is entirely incomparable whether one hears it from a flesh and blood or hears it from the mouth of the Holy One, blessed be He, in His glory and His very Self:

When it comes to the fulfillment of the commandments,

he need not "contemplate" that this is a command of the Holy One, blessed be He,

the King of kings of kings, etc. –

because he himself heard from the mouth of the Holy One, blessed be He, on the sixth of Sivan,

when the Chariot and angels etc. were there,

and they stood "in awe and fear, trembling and sweat"*⁶⁷,

when there was the "And G-d spoke".

This is not merely an addition in quantity and quality upon the matters of Torah and commandments before the Giving of the Torah –

but it is an entirely different matter!

And from this it is also understood regarding the preparatory service of the fifth of Sivan,

the eve of the time of the Giving of our Torah:

When one stands on the fifth of Sivan,

and says "We will do and we will hear" and precedes "we will do" to "we will hear",

one might think that with this he already includes the entire Torah and its commandments.

But the matter of "eve of the sixth of Sivan" comes and says:

All this was as it is from the side of the Jew himself,

but there is yet another matter,

the matter of "the Holy One, blessed be He, assists him"⁶⁸,

the assistance from above in the fulfillment of the commandments,

and not only "assists him",

but "and I am the initiator":

The Supreme One speaks to him from the outset,

a completely new thing.

This is understood,

as mentioned,

even by the simplest of simple people,

and he needs no explanation for this.

And from this the practical difference and the "what is the difference between them" is understood,

even for the simplest of simple people:

When a "simplest of simple people" reminds himself

(in a manner of "we will hear",

as if he sees it with his very eyes)

that next to him stands the Supreme One "who examines the kidneys and heart, whether he serves Him properly"*⁶⁸,

to the extent of a manner that "He stands over him"⁶⁹,

He stands over him,

including the explanation that the kingship of the Holy One, blessed be He, in the manner of "the King stands"⁷⁰,

depends upon the Jew

[which was revealed at the time of the Giving of the Torah,

as our Sages said regarding the Giving of the Torah "Accept My kingship and afterwards I will decree decrees upon you"⁷¹,

meaning that the Giving of the Torah is the matter of "accept My kingship"],

it is simply understood that he will fulfill Torah and commandments in an entirely different manner:

When the simplest of simple people goes out and gives charity because he has a good heart and good character traits,

or because his teacher or his Rosh Yeshivah taught him so,

or because his parents educated him so,

or because he heard so from the government and from the entire surroundings –

although it is clear that this moves him and he will do it with vitality,

it is possible that he will make calculations during the act,

or a thought will occur to him whether he really needs to give;

But when he sees next to him the King of kings of kings, the Holy One, blessed be He, in His glory and His very Self,

Who says to him "Go and give charity" –

it is understood,

that this is in an entirely different manner!

All calculations fall away,

whether through this he will lack or not,

or whether he will lack a matter of pleasure and the like.

And not only does such a thought enter and one nullifies it,

but the thought does not enter at the outset.

For example:

Even a simplest of simple people who knows nothing about the conduct of the monarchy,

"when he enters the king's courtyard and sees many ministers bowing to a certain person,

awe and fear will fall upon him". And when in this standing the king says to him

(as it states in Tanya⁷²),

commands him or asks him to perform a certain action –

He understands that he certainly must do it;

and he does not even need to "understand" it –

he precedes with "we will do and we will hear",

and he does it immediately in actual deed,

with all of his self-surrender of will,

with all your heart and with all your soul and with all your might⁷³.

And then one need not argue with him that when he gives charity to another,

he should do it "with a pleasant countenance";

when he sees that the Most High is "standing over him" and tells him that He grants him the merit to fulfill the command of Hashem by giving charity –

he feels that "more than the householder does for the poor, the poor does for the householder"⁷⁴,

and not merely "more" but "beyond comparison",

for the "poor" gives the "householder" the ability to fulfill the great commandment of charity which is "equivalent to all the commandments"⁷⁵ –

and consequently it evokes his gratitude to the poor,

so that he does it "with a pleasant countenance".

And this applies to every commandment.

And from all this is understood the unique aspect of this day,

the 5th of Sivan,

as "the eve of the sixth of Sivan":

In addition to the matters of the 5th of Sivan in and of itself,

it is also the "eve" of the Giving of the Torah,

for whoever gives gives with a generous eye⁷⁵,

and the eve of the Receiving of the Torah –

and consequently the "toil" on this day brings it about that the "eating" on the day of the Giving of the Torah be proper,

the "eating" and receiving of the Torah,

which is compared to an edible thing,

as it is written "and Your Torah is within my innards"⁷⁶,

"come, eat of my bread"⁷⁷.

And this is accomplished simply through that

which one does in the matters of the 5th of Sivan in and of itself with greater vigor and strength,

knowing that this has a connection and effect and impression and great change in quantity and quality,

upon the matters of the sixth of Sivan,

the matters of the Giving of the Torah.

And when one has the contemplation and recognition of the above –

the service of the 5th of Sivan is accomplished in its perfection,

also as the eve of the sixth of Sivan.

And the matter is accomplished

(which is said in the Counting of the Omer)

of "seven complete weeks shall they be"³⁷,

in a manner of "completeness",

the greatest perfection.

And this perfection from below adds to the perfection of the manner of influence from above,

"abundant influence will flow etc.".

To this is added a special instruction from the determination of this year:

Shavuot occurs in all years after the reading of Parshat Bamidbar,

but in most years it is before Parshat Nasso;

but in this year Shavuot is in the week after Parshat Nasso,

the week of Parshat Beha'alotcha.

And from this there is a double instruction:

Firstly,

since on Shavuot one already stands after the reading of Parshat Nasso,

one has certainly endeavored to stand in the movement of "lift up the head". And known is the instruction of the Alter Rebbe⁷⁸,

that one must live with the weekly portion.

That is, even though one stands on a level of the tribe of Levi,

of which it is said "they are given, given to Me"⁷⁹,

there itself one must elevate oneself even higher,

"lift up the head of the sons of Gershon".

And the second instruction is from that which one stands in Parshat Beha'alotcha,

and today is the portion of the third day of Parshat Beha'alotcha,

where it discusses the matter of the Second Passover,

and as will be explained.

Regarding the matter of the Second Passover, known is the saying of the leader of our generation, His Holiness, our master, father-in-law, the Rebbe⁸⁰,

that the Second Passover teaches that "nothing is lost",

even one who was impure or on a distant road,

and even if this was "for yourselves" *⁸⁰ –

there is no "diminishment"⁸¹,

and he can rectify it.

And on the contrary –

in order to rectify him, a new commandment is given,

the commandment of the Second Passover,

as the details of the matter are related in this portion.

And from this is the lesson for all other matters of Judaism,

that a Jew must know that "nothing is lost",

that is, even if for whatever reason he "did not do" a certain matter and the like because he was "on a distant road",

far from Judaism,

he stood not as he should have stood close to Judaism –

"nothing is lost"!

In general, every Jew is "close" to Judaism,

for he has within him a "veritable part of G-d from above" *⁸¹,

which is present in every male and female of Israel,

and it is impossible to say that a person should be "far" from his soul,

which gives him life!

And certainly a Jew with his G-dly soul.

It could be, however, that there is not such a closeness which should have been with him,

so it is for him a matter of "a distant way",

there is a lack in the past.

And for this, Torah comes and teaches,

that there is no loss,

and one can rectify it.

And this is the additional lesson of the 5th of Sivan this year:

One should know,

that in addition to what an "I" can add, and does add,

in the matters of the 5th of Sivan

(and in the two matters within it:

both as the 5th of Sivan which is the eve of Shavuot,

and as the eve of the 6th of Sivan) –

he also has the empowerment to complete the past!

There should not be, Heaven forbid, any "diminution" in the matters during the 49 days of the Counting of the Omer

(which begin immediately after the first Passover).

For during these days he indeed went "from strength to strength",

from "Chesed of Chesed" until "Malchut of Malchut",

and in a manner of "abundant bounty flows in all worlds" through the counting –

but it could be that he could have added even more.

And this is taught by the daily portion of Chumash on this day,

and it states a clear halacha in the Torah of truth and Torah of life,

an instruction in life in this physical world, lower than which there is none,

and it states it in simple words that even the simplest of the simple can understand –

that there is no reality of "diminution"!

Through the fact that he offers the Second Passover, it is as if he offered the First Passover which was a time before this!

And since the Torah of truth says this,

it is understood⁸² that this was not said merely so that he should not be downcast in himself and saddened because he missed something,

which is also an important matter

(and in the vernacular –

"feel good") –

rather, this is a true matter:

Torah deals with matters which are true,

i.e., that he can indeed complete and rectify the past,

so that it should be "they shall be complete".

Furthermore:

Torah says that in such a case, a new matter is innovated for him,

so that he can rectify the past. And analogous to the Second Passover,

where in order to rectify the "impure, etc." a new commandment and a new section in the Torah was innovated with all the commotion involved. And this was brought about by those who argued "why should we be diminished".

And since "the Torah is eternal"⁸³,

every matter in the Torah,

including the matter of the Second Passover,

is an eternal instruction for all Israel in every place and in every time.

But there are special times when a particular commandment on that day stands with greater commotion,

and with greater strength and vigor.

One of the times regarding the lesson of the Second Passover –

is the day when one learns this matter in the weekly Torah portion.

For then the matter stands in speech and revelation,

and regarding a speech of one who "knows what he says", he also knows the simple and essential explanation of the matter –

that there is no loss,

and it depends on him,

and he can complete it,

even though so many days have passed.

And the Torah of truth says that this is an eternal instruction in every time and in every place,

with all force,

and for each and every one,

for the Written Torah is relevant to all opinions, both for men and for women.

And this is the instruction in practice from all the above,

which certainly need not be further explained regarding each and every one.

And let a person know in his soul what he can still add in this matter and in the manner of all these matters,

tonight and tomorrow before dawn and tomorrow morning and tomorrow daytime and tomorrow before nightfall,

in proximity to the holiday of Shavuot.

For through this one adds even more in the "they shall be complete".

And this includes the instruction in the Shulchan Aruch⁸⁴ and the custom of Israel,

that although the matter of "seven complete weeks shall they be" ends at the time one makes the blessing and counts the 49th day,

"on the night of Shavuot one delays the prayer until after the appearance of the stars",

and the reason –

in order that the matter of "completeness" should be with ultimate perfection.

That is, one adds to the "completeness" of the "seven weeks".

And from this it is also understood regarding matters of action:

The Counting of the Omer is indeed in speech and thought⁸⁵,

so just as in that one has completeness,

so too in actual deed,

that one adds in every moment of the 49th day.

And the resolution in this at the beginning of the day gives strength to the matter,

and especially when the resolution is accepted in public,

a resolution of the public with the strength of the public,

as explained at length in the pamphlet "Hitchalzu"⁸⁶.

May it be His will,

that there should be the situation and state of "Hitchalzu me'itchem anashim tzava"⁸⁷,

and in a manner of "hechalutz holech lifneihem"⁸⁸ –

that we will go very soon to greet the face of Mashiach Tzidkeinu,

and to receive the Torah of Mashiach,

until the Torah of the Holy One, blessed be He,

of which "a new Torah from Me will go forth"⁸⁹,

as it was at the Giving of the Torah.

And on the contrary –

then it will be even greater,

with greater vigor and strength,

since this is connected with "Eleh toldot Peretz"⁹⁰,

toldot is written plene,

which is even greater than "Eleh⁹¹ toldot hashamayim veha'aretz behibaram"⁹²,

even though there too it is written plene,

because in the interim there was "our deeds and our service" in all times and places and lands.

Which also includes the actions of the fifth of Sivan,

and in a manner of the precedence of na'aseh to nishma.

And all this comes down without any delays or concealments or hidden things,

"like the blink of an eye",

"immediately",

and there will be the perfection of the people and the perfection of the Torah and the perfection of the Land,

and the perfection of the true redemption,

through Mashiach Tzidkeinu,

amen, may it be His will.

He commanded to play a melody and said the maamar beginning "Usefartem lachem mimachorat haShabbat".

Earlier we spoke about the matters of the fifth of Sivan as preparation for the holiday of Shavuos,

the eve of the holiday of Shavuos.

And in continuation of this, here is the place and time to mention again a matter that pertains to the first day of the holiday of Shavuos.

And as has been spoken several times⁹³,

also in previous years,

that "one only urges those who are already urged"⁹⁴,

and "one urges a person before the act and again urges him at the time of the act"⁹⁵ –

that one should prepare in such a way that all the children,

even very small children,

should hear the Ten Commandments that are read in public in a holy place,

in the synagogue,

and the blessing before them and after them.

And the reasons for the matter are understood and simple,

and first and foremost –

because "our children surround us"⁹⁶,

with several more reasons.

And if this matter was necessary at all times,

it receives additional emphasis in our time,

when we especially need the "from the mouths of infants and sucklings You have established strength"

(in order)

to still the enemy and the avenger"⁹⁷.

And this is accomplished through the aforementioned:

one brings infants and sucklings to the synagogue,

and one brings them in a manner of "You have established strength",

for "there is no strength but Torah"⁹⁸,

and one brings them to this "You have established",

the foundation of Torah,

which is the Ten Commandments.

And according to the simple understanding of the matter,

that the Ten Commandments are not only the beginning of the Torah but the foundation of the entire Torah,

as explained in the Azharot of Rabbeinu Saadya Gaon⁹⁹ that all the commandments are hinted at in the Ten Commandments,

to the extent that this is hinted at in the number of letters of the Ten Commandments –

620 letters corresponding to the 613 commandments of the Torah and the 7 commandments of the Rabbis¹⁰⁰.

Consequently, it is understood how through this the "to still the enemy and the avenger" is especially accomplished.

And in addition to this –

one must endeavor in the other matters common to all festivals –

to see that every Jew should have all the needs of the holiday.

For although explicitly it is stated regarding the holiday of Pesach

(money for wheat),

and in the later authorities

(Pri Chadash¹⁰¹ and the like)

it is also brought regarding the holiday of Sukkos,

and the reason for this is because the needs of the holiday are many,

since there are seven days

(or eight days),

and Shavuos is only one day,

and there are no expenses for matzos and sukkos etc. –

Nevertheless, the commandment of "vesamachta bechagecha"¹⁰² is a positive commandment from the Torah,

as the Alter Rebbe rules in the Shulchan Aruch¹⁰³,

that this commandment applies even in this time and in exile,

also regarding the holiday of Shavuos;

Consequently, it is simple,

that one must ensure that every Jew should have the needs of the holiday,

and in a manner of not only filling the lack,

his deficiency that he lacks,

but that it should be a true joy that is connected with wealth.

And one mitzvah brings another mitzvah¹⁰⁴ –

this matter also brings about the arousal in the special mitzvos that have a connection to the time of the Giving of our Torah:

The campaign of Ahavas Yisrael,

until the unity of Israel –

for at Shavuos there was the condition

(as it states in the Midrash¹⁰⁵)

that "had Israel been missing even one

(of the six hundred thousand)

" the entire matter of the Giving of the Torah would not have occurred, Heaven forbid.

And it must be "as one person with one heart",

love of Israel in a manner of unity.

This matter comes about through education –

that he transforms himself,

not looking at what the commentators on the verse ¹⁰⁶ ask,

how can one demand of a person that there be "love your neighbor as yourself" ¹⁰⁷,

as the Torah of truth means "as yourself" –

because one contemplates and effects within oneself the feeling as it states in the Yerushalmi ¹⁰⁸ that essentially all Jews are one reality,

and in the language of the Tanya ¹⁰⁹ "one father to all of them",

and from the perspective of that father, all stand at once and all together in that father,

which is simple in the ultimate simplicity,

together with that he includes all the six hundred thousand general souls of the Children of Israel,

and each spark of them has myriad details

(as the Alter Rebbe says in the holy Tanya ¹¹⁰).

This is revealed through education itself in the best possible way.

And consequently, this also includes the education of another,

since "love your neighbor as yourself" –

and in a manner of "a lamp to illuminate" ¹¹¹.

And from this it descends into the details,

regarding these two matters:

Campaign for Torah,

campaign for Tefillin,

campaign for Mezuzah,

campaign for Tzedakah,

a house full of books –

Yavneh and its sages.

And the three matters in which both men and women are obligated,

but they were specifically entrusted to women,

"because they are found at home and engage in household needs"

(as the Alter Rebbe says in the Shulchan Aruch ¹¹²),

and they are the "mainstay of the home".

This means not only the private home of each couple,

but the entirety of "the House of Israel" and "the House of Levi" and "the House of Aaron" –

that they were entrusted and given the merit to bring out and also provide for men,

as stated in the preparation for the Giving of the Torah,

that there should be the beginning of "Thus shall you say to the House of Jacob" ¹¹³ "these are the women" ¹¹⁴ and only afterwards "and tell the Children of Israel" "these are the men" ¹¹⁴ –

and as discussed at length in the farbrengen beforehand.

These are the matters of the kashrut of eating and drinking,

family purity, and lighting Shabbat and Yom Tov candles.

And due to the change of times, etc.,

another matter is added

(as discussed many times)

in order to unite Jews in all possible ways –

through having a letter in a general Sefer Torah,

and all these Torah scrolls are corrected from the scrolls of previous generations,

until the first Torah scroll that Moshe wrote,

as it states in the Midrash ¹¹⁵ brought in the Rambam in the introduction to the book Yad HaChazakah.

This also brings the possibility to mention the proposal,

that was suggested ¹¹⁶ from this aspect, that since there is an increase in undesirable matters –

there must be an increase in matters of good and holiness

(even though one must add in this in any case) –

that one should learn a portion in the book of the Rambam,

the book Mishneh Torah,

Yad HaChazakah.

And since the simple custom regarding the Written Torah is,

to complete the Torah over the course of one year

(as per the words of the Rambam ¹¹⁷),

therefore the book of the Rambam was also divided in such a manner.

For the Rambam must be studied in order,

as the Rambam wanted and wrote in such a manner,

that one is certain that one understands his words,

specifically when one studies him in order.

And as explained in the general principles of the Rambam ¹¹⁸,

that he relies in the later halachot on the halachot that he writes before this, but not on the halachot that come after;

consequently,

when one studies out of order,

one does not know about the matter upon which the Rambam relied when writing the halachah,

which is contrary to the intention of the Rambam.

Therefore, the method of study was arranged,

in the order of the Rambam,

over the course of approximately one year.

Here is the place to mention a point from the daily portion in Yad HaChazakah,

Mishneh Torah of the Rambam,

for this day.

In today's portion, one begins the study of the ninth book, Zemanim,

the Laws of Shabbat.

The Rambam wrote his book

(as he writes in his introduction)

"in clear language and a concise style...

so that all the laws will be revealed to the small and the great." And in a manner that "a person first reads the Written Torah,

afterwards he reads this and knows from it the entire Oral Torah,

and does not need to read any other book in between."

From this it is understood,

that that which he precedes every book with a verse –

the verse certainly has a connection and link to the book,

and one must study the verse each one according to his ability,

before beginning the study of the book.

And since the Rambam wrote his book in clear and understandable language,

as he emphasizes that it is "for the small and the great" –

it is understood that the connection is understood from the simple meaning of the verses.

The Book of Seasons begins in the Rambam with the verse¹¹⁹ "I have inherited Your testimonies forever, for they are the joy of my heart." One must understand:

What is the connection and link between this verse specifically with the Book of Seasons,

and not with the books that precede it?

Regarding the books that follow it, one could say that the verse also applies to them;

but regarding the Book of Knowledge and the Book of Love that precede it, it seems that the verse has no connection to them,

and seemingly:

The simple explanation of the verse does not indicate any special connection to the Book of Seasons more than to the books that precede it?

And on the contrary:

Seemingly, the verse contradicts the subject of the "Book of Seasons":

Its subject of the Book of Seasons is,

the laws that are connected to a specific time,

time-bound commandments:

the laws of Shabbat,

the laws of Rosh Hashanah,

the laws of Yom Kippur,

the laws of Sukkot,

the laws of Purim and the laws of Chanukah. And as the simple meaning of the name –

"Book of Seasons."

Which is seemingly precisely the opposite of "I have inherited Your testimonies forever":

"Inheritance" means "heritage",

that the distinctiveness of "heritage" from other matters consists in that "it has no interruption." It is not bound to changes and times,

as is known¹²⁰ that a gift has an interruption but a heritage has no interruption;

furthermore:

The verse adds and emphasizes that the "inheritance" and heritage itself is "forever",

an eternal heritage –

the opposite of "time-bound",

the opposite of matters that have a connection only to a specific time

(like the laws in the Book of Seasons)?

Moreover:

According to this, it turns out,

that the subject of eternal heritage would have been fitting specifically as an introduction to the Book of Knowledge and the Book of Love:

The Book of Knowledge speaks about commandments that have no connection to a specific time,

as the Chinuch brings in his introduction,

that there are six commandments that exist always, in every time and in every place –

love of Hashem, fear of Hashem, belief in Hashem, and the like –

these matters that are the essence of the Book of Knowledge!

And regarding the laws of repentance –

the Gemara says¹²¹ that a person must stand "all his days in repentance";

And regarding the commandments explained in the Book of Love, they are commandments that are not connected to a specific time,

until the conclusion of the book which speaks about the commandment of circumcision –

circumcision is a "continuous action"¹²²,

an action that continues for all the days of a person's life,

so that he is forever called "circumcised."

Until the Mishnah says¹²³,

"If one vows: 'I will not benefit from the uncircumcised,' he is permitted [to benefit] from the uncircumcised of Israel."

That is, that every Jew,

even before the eighth day,

is called circumcised,

because essentially every Jew is circumcised

(and all gentiles are uncircumcised, etc.).

And regarding the women and daughters of Israel –

a woman is considered as if she is circumcised¹²⁴,

which is indeed a perpetual and eternal matter.

And nevertheless, the Rambam brings the verse "I have inherited Your testimonies forever" after the Book of Knowledge and after the Book of Love,

including after the commandment of circumcision and the order of prayer, etc.!

Parenthetical remark:

Here is the place to note a remarkable thing,

that only a few take note of it,

and one does not find an explanation for it:

The Rambam wrote his composition with utmost precision,

and at the end of his introduction he set forth a detailed index of all the laws that he brings in all fourteen books,

with the number of chapters and laws, etc., etc.,

and nevertheless, the Rambam did not include in his index the order of prayers and blessings and Grace after Meals and confessions, etc., that he writes after the laws of circumcision!

Seemingly:

One sees that this is a matter in itself,

from the fact that at the conclusion of the laws of circumcision he writes "Blessed is the Merciful One who assisted us," etc. –

and nevertheless,

when one looks into that index –

these matters are not mentioned!

End of parenthetical remark.

And regarding our subject:

The explanation of that which the Rambam brings the verse "I have inherited Your testimonies forever, for they are the joy of my heart" specifically in the introduction to the Book of Seasons,

and gives it before the Book of Knowledge and the Book of Love,

even though the opposite would seem logical –

is because on the contrary,

this is precisely the proof:

When it speaks about a mitzvah that is not dependent on time,

for example about "knowing that there is a First Existence etc.,"

"what is the way to love Him and fear Him,"

up to the mitzvah of teshuvah,

and likewise the laws in the Book of Love –

he does not need any proofs from a verse that these mitzvos are eternal mitzvos that are not dependent on time:

the simple explanation is that they are mitzvos that have no connection to time,

and consequently it is simple that "it has no interruption" and that it is "forever."

But when it comes to "times,"

where it speaks about the ruling of the Torah of truth that Shabbos is only one day in the week and Pesach is only seven days a year etc.,

one could think,

that in these matters there is, heaven forbid, a change in the eternity of the Torah,

at least regarding the immersion in the study of these laws,

since they are not connected to every day of the year.

Therefore the Rambam begins with the warning and explanation,

that these laws too are a part of the eternal Torah –

"I have inherited Your testimonies forever,"

meaning that the entire Torah is "my inheritance," an inheritance and legacy,

"an inheritance of the congregation of Yaakov."

And this is the explanation of the verse:

Also "Your testimonies,"

the mitzvos that are in the category of "testimony,"

like the mitzvah of Shabbos which is a testimony to all the inhabitants of the world that the world was created by the Holy One, blessed be He¹²⁵,

or the mitzvah of Pesach which is a remembrance of the Exodus from Egypt,

and likewise Purim and Chanukah etc. –

they too are in the manner of "my inheritance forever":

It can be an "inheritance" that belongs to him,

but he uses it only at a specific time. On this comes the continuation of the verse –

"forever."

And simply it means,

that also these matters that are dependent on time,

like Shabbos or Pesach or Sukkos,

in addition to that which "these days are remembered and performed" in their time,

they also have an effect on "forever,"

on all the days of the year.

And this also affects in practice,

for example regarding Shabbos –

"Remember the Shabbos day to sanctify it"¹²⁶,

which this obligation is regarding all the days of the week¹²⁷,

and likewise we mention the Exodus from Egypt every day¹²⁸,

which includes both the effect of Pesach,

a remembrance of the Exodus from Egypt,

and the effect of Sukkos,

that "I caused the children of Israel to dwell in sukkos when I took them out of the land of Egypt"¹²⁹.

Seemingly, one could still ask a question in the content of the matter:

Is it not a contradiction,

that a matter specifically dependent on time should have an effect forever?

So on this the verse explains further –

"for they are the joy of my heart":

When one celebrates Shabbos on the seventh day in a manner of joy and gladness –

then it also affects the days that follow it,

Sunday and Monday and Tuesday and Wednesday and Thursday and Friday,

until the next Shabbos comes.

That is, although the matter is done at a fixed time,

and in a fixed place:

since, however, it is done as "the joy of my heart,"

it becomes for him a matter that is above time,

consequently it affects the entire year.

Based on this it is understood,

why specifically as an introduction to the Book of Times one needs to have the introduction of the aforementioned verse,

and this is an introduction to the entire book –

So that one should study the laws in this book with the same fervor as one studies the laws that one must fulfill every day and every moment –

like love of Hashem and fear of Hashem,

faith in Hashem and "know the God of your father"¹³⁰.

That is, although he knows that the mitzvah of Shabbos,

for example,

he will fulfill only in six days' time,

he nevertheless waits the entire time for that day to come,

so that the entire week is occupied with the Shabbos day.

In addition to this, there is also a matter in the Rambam's lesson of this very day¹³¹:

The Rambam begins the third chapter of the Laws of Shabbos

(the beginning of the lesson of this day)

with the law:

"It is permitted to begin work on Shabbos eve even though it is completed on its own on Shabbos,

for we were not forbidden to do work except on the day itself,

but when the work is done on its own on Shabbos, it is permitted for us to benefit from what was done on Shabbos on its own."

And the meaning of this word "permitted" is,

as the Rambam wrote earlier¹³²,

"Every place where it is said that one who does this thing is exempt,

behold he is exempt from kares...

but it is forbidden to do that thing on Shabbos and its prohibition is from the words of the Scribes...

And every place where it is said it is permitted to do such and such, behold it is permitted ab initio."

It follows,

that the point he says here –

"It is permitted to begin work on Erev Shabbos, etc."

means that this is permitted lechatchilah without any qualms.

And this is a novel thing:

Here we are not speaking

(only)

about the permission to do the work on Erev Shabbos,

but rather we are speaking about whether one may benefit from it on Shabbos,

i.e., the question is whether this is considered a work that is done on Shabbos itself;

Thus, even though the beginning of the work on Erev Shabbos was in such a manner that it must have a "completion" on Shabbos,

i.e., if it will not be continued on Shabbos,

the entire work will not be accomplished,

whether it is not necessary that it finish by itself on Shabbos or whether it is necessary –

since this is called a work of Erev Shabbos,

because then was the beginning of the action –

one may benefit from it on Shabbos.

In the continuation of the chapter ¹³³ the Rambam indeed brings several cases where this is forbidden,

due to a decree and the like,

but at the beginning of the chapter he emphasizes,

that "It is permitted to begin work on Erev Shabbos...

when the work is done on Shabbos, it is permitted for us to benefit from what was done on Shabbos of its own accord."

May it be His will,

that just as this is regarding Erev Shabbos and Shabbos,

so too should it be regarding Erev HaGeulah and the Geulah

(a day that is entirely Shabbos and rest for the life of the worlds ¹³⁴).

For now we are indeed in a time of "Erev HaGeulah",

"Ikvasa d'Mishicha",

the last days of exile,

according to all the signs at the end of Maseches Sotah.

And this is the tractate that the Rebbe, my father-in-law, the Rebbe, publicized ¹³⁵ the good custom,

that one should study it during the days of Sefirah,

a page per day, a page per day,

and conclude the page of the 49th on the forty-ninth day of the Omer.

Thus, according to all the signs at the end of the tractate, we are already in a time when "Mashiach is coming imminently",

and the only thing that is still holding back is,

that we need to finish our deeds and our service,

and in the language of the Rebbe ¹³⁶ "to fasten the last buttons" of the garments,

of the uniform,

so that they should be in a state of "honor and glory",

as befits Jews who are a "kingdom of priests" ¹³⁷,

and as the Gemara relates in Zevachim ¹³⁸,

that the king of Persia fixed the garment of an Amora,

saying to him,

that the garment of a Jew must be "for honor and glory" because a Jew belongs to the "kingdom of priests"].

So too regarding this matter, it should be as stated above in the Rambam –

that since we have already begun "our deeds and our service" on Erev Shabbos,

before the coming of Mashiach,

we should very soon benefit from the completion of the work,

in the "Tosefes Shabbos" that is still within the "sixth millennium",

and consequently we also have the completion of the work as it is completed on Shabbos.

For in general, every work of "our deeds and our service" its content is –

that one extracts every matter from "weekday-ness" and profaneness,

and makes of it a matter of holiness and Shabbos.

But the teaching of the halachah is –

that the ultimate perfection in this,

the completion of the work,

is accomplished by itself through the Holy One, blessed be He,

for it will be "and Hashem your G-d will return your captivity" ¹³⁹,

and "you will be gathered one by one, etc." ¹⁴⁰ –

all these matters are accomplished by the Holy One, blessed be He, as the completion of the work of our deeds and our service in the time of "Erev Shabbos".

And the benefit from this should be still in the sixth millennium,

in the time of Tosefes Shabbos –

and certainly in the day that is entirely Shabbos and rest for the life of the worlds.

And simply:

After all the lengthy discussion –

the conclusion is that in practical terms we need the salvation from Above,

"for Your salvation we hope all day." That the entire day we are constantly hoping and asking "until when",

and we bring about,

that the matter becomes actualized.

And Mashiach our righteousness will come in the blink of an eye,

because the Most High fulfills His promise "and you will be gathered one by one, O children of Israel",

that the Most High takes every Jew by the hand ¹⁴¹,

and goes out of exile together with him,

in the true and complete redemption,

speedily in our days,

and riding on the clouds of heaven ¹⁴².

And we will go to our holy land,

"a land that the eyes of Hashem your God are always upon it, from the beginning of the year to the end of the year"¹⁴³,

and there itself –

in Jerusalem,

"the city of the great King"¹⁴⁴,

in the holy city;

and there itself –

on the Temple Mount,

"the holy mountain"¹⁴⁵,

and there itself –

in the Holy Temple,

"the Sanctuary, Hashem, Your hands established"¹⁴⁶.

And we will go "with our young and with our old, with our sons and with our daughters"¹⁴⁷,

and "their silver and their gold with them"¹⁴⁸,

the ultimate perfection in Torah and His commandments,

whose root is love of Hashem and fear of Hashem¹⁴⁹,

silver and gold in spirituality¹⁵⁰,

from which is also drawn down into silver and gold in its simple sense,

and in our actual immediate time.

As is usual at every farbrengen of this kind,

that we complete the three pillars upon which the world stands,

Torah, service, and acts of kindness:

It begins with a matter of prayer,

the evening prayer;

and afterwards is the matter of Torah –

we reviewed the discourses of our Nesi'im,

Chassidus,

and also the sayings of our Sages from the Oral Torah and verses from the Written Torah;

and we will also conclude with a prayer –

"May the Holy Temple be rebuilt",

and with joy and a good heart,

with a melody;

and afterwards we will distribute to each one a dollar through the tanks,

so that there should also be the third pillar,

the pillar of acts of kindness and charity,

which is equivalent to all the commandments.

And this also has a special connection to what was discussed above –

for great is charity, for it brings the redemption closer.

And we will do this after the after-blessing

(for all those who need to recite an after-blessing),

and after the prayer,

with joy and a melody,

"May the Holy Temple be rebuilt".

The chazzan should sing "May it be His will that the Holy Temple be rebuilt speedily in our days, and grant us our portion in Your Torah".

Afterwards he said:

Those who need to recite an after-blessing,

will surely recite an after-blessing.

After the distribution of dollars and before his departure, the Rebbe shlita began to sing "For with joy you shall go forth".