English translation — שיחת יום ד' פ' קרח, כ' סיון ה'תשד"מ. להמסיימות ד"בית רבקה" ולהמדריכות דהמחנות קיץ תחיינה.

On every matter in the life of a Jew, there can be questions and doubts:

how one should relate to it,

what and how one should do,

with various uncertainties about the matter —

The Most High — He who oversees each and every one with Divine Providence,

He pays attention to each and every one,

and provides them with all their needs — has also provided for this,

by giving every Jew and all Jews,

for all times and in all places,

a guide,

which indicates and gives instruction how one should act and how one should conduct oneself in every occurrence and in every situation,

and instruction in a clear and luminous manner.

This is the content,

and one of the purposes

(ends)

of Torah:

Torah is called by this name

("Torah")

from the word "instruction"

(as it states in the Zohar¹),

that it shows a way.

And it is also called

(in the Zohar²)

"Oraita",

and as my revered father-in-law, the Rebbe, explains it³,

that "Oraita" consists of two words:

"Or yita",

that it brings light.

That is, the instructions that Torah gives are not merely instructions, and afterwards one must himself "grope" and look around and search,

but the instructions of Torah are

(also)

luminous

(clear).

And Torah is "our life"⁴,

Torah is our life. One of the meanings of this is:

When one needs to know how to conduct himself in daily life,

one must look into Torah — and from there take a clear instruction how to behave.

This (that Torah is a guide in daily life)

is so even regarding every simple occurrence and circumstance in life that may be;

All the more so is Torah a guide in a serious occurrence,

an important occurrence,

which has an influence not only at the time

(in its moment), but

(if one utilizes it —)

also on the days,

weeks and months that come afterward.

So too is it understandable regarding the conclusion of a period of study

(with which also the gathering together is connected):

The Most High has established in the character of every person,

and especially of Jews who are "a wise and understanding people"⁵,

that from time to time,

and especially when a specific period ends,

one should make an accounting and summary of the recent occurrences in the past weeks and months.

All the more so when an entire period of study concludes,

an entire academic year — surely every intelligent person will engage in an accounting and summary of how the year passed for him,

and not merely an accounting,

but an accounting with a purpose:

From this accounting he should learn — whether he conducted himself as he should. If yes — how can he utilize it in the best way;

if something was lacking

(for whatever reason),

— how can he supplement and complete it,

also in the sense of bringing perfection into the matter.

For,

as Torah has indicated — it is never lost,

"nothing stands before repentance"⁶:

If in one's service in the past something was lacking

(for whatever reason),

or it lacked perfection — the Most High gives,

in His great kindness,

every person,

all the more so a Jew,

the ability to be able to supplement it.

And moreover:

"the Holy One, blessed be He, helps him"⁷,

the Most High helps him out in this,

and helps him

(like every help that comes from the Most High)

— from His full, open, holy and broad hand⁸,

in a broad measure,

that he should be able to supplement it,

with joy and a good heart.

From this it is understood,

since the conclusion of a period of study is

(not merely a simple occurrence and circumstance, but)

a serious and important occurrence,

which has an influence on the coming period — surely Torah gives on this clear and correct instructions how one should utilize and to what the conclusion of the period of study should lead.

And moreover:

It is stated⁹ "This is the Torah, a man,"

the Torah itself is analogous to

(the life of)

a man¹⁰.

That is, in addition to the fact that the Torah

(from the term "instruction")

gives clear directives regarding various actions and conduct,

there is also a directive in the life of a person from the Torah itself,

from the manner in which the Torah itself is arranged.

That is:

the Torah is "our life"

(as above),

the Torah is our life,

and one of the meanings of this is:

when one needs to know how to conduct oneself in life

(all the more so in a fundamental matter such as the conclusion of a period of study),

one must look into "This is the Torah, a man" — how matters conduct themselves in the Torah itself,

and from this learn for one's own life.

And although the Torah and a human life are utterly incomparable to each other:

the Torah is the holiest thing that exists,

it is the Torah of the Most High,

as opposed to here we are speaking about

(a directive in)

a human life,

also about the life of a single and individual person by himself —

Nevertheless,

the Most High desired to connect the Torah with the life of every Jew,

that it

(the Torah)

should be a guide in daily life,

and the connection

(between the Torah and the life of man)

consists not only of the fact that the Torah gives clear directives how one should conduct oneself — but also that from the manner in which the Torah itself is arranged, a person should learn

(in an appropriate manner)

how he should conduct himself in his life.

And therefore,

together with the fact that one indeed knows the difference

(between the Torah and a human life,

that they are incomparable to each other),

one can and must learn from the directives in the Torah,

and from the Torah itself.

And this is also understandable regarding the conclusion of the school year — that in order to know how to utilize it and to what it should lead,

one must seek in the Torah a clear and correct directive for this.

And moreover:

since "This is the Torah, a man,"

and the Torah is one of the most precious things that the Most High gave to a person and a Jew — one must learn regarding a conclusion and completion of the school year from the manner in which one conducts oneself at the conclusion and completion of the Torah itself — "the completion of the Torah"¹¹,

when one finishes reading the Torah.

That is, one must look at how the Most High established that one should conduct oneself with the Torah when it comes to "the completion of the Torah,"

and from this learn regarding a conclusion and completion of the school year.

The matter in this:

There is a directive in the Torah¹² that each week of the year one should read one portion in the Torah,

beginning from Parshat Bereishit and concluding with Parshat Vezot HaBerachah.

And when one finishes reading the last portion in the Torah

(Vezot HaBerachah),

one then makes a special day — the day of Simchat Torah — "for the completion of the Torah,"

on the occasion that one has finished reading and studying the Torah¹³.

At first glance one might think that this is a conclusion and completion of the Torah,

and nothing more;

But one sees in practice,

that it was established,

according to the directives of the Torah,

that after one finishes the Torah

(Vezot HaBerachah)

on Simchat Torah,

one begins reading the Torah again anew,

from the beginning of Parshat Bereishit¹³.

And one begins the Torah

(after its completion)

not on the next day,

or hours later from the time one finished the Torah,

and in between there is an interval of time — rather immediately after one finishes reading Parshat Vezot HaBerachah,

one calls up another "oleh laTorah"

(one who ascends to the bimah),

and one continues reading further in the Torah — from the beginning of Parshat Bereishit.

One sees from this that the matter of "the completion of the Torah" is not only a conclusion and completion of an order in the Torah and with that it ends,

but together with this comes immediately the beginning of the reading and study of the Torah anew,

and it is self-understood that this new beginning is in a higher manner than it was read and studied beforehand — because:

Since the beginning of reading and studying the Torah anew,

from Parshas Bereishis,

comes immediately after one has finished reading the entire Torah

(because when one finishes reading Parshas Vezos Haberachah, it is understood that this reminds a person not only of the last verses of the Torah,

but of the content of the entire Torah according to his memory).

That is, that one begins Parshas Bereishis after one has first completed making a summation of reading the entire Torah over the course of an entire year,

in the various times of the year,

and together with this — however different the times were,

they were united and unified through the fact that at each time one was connected with Torah,

through reading and studying in Torah,

and "study is greater because it leads to action"¹⁴ — afterwards carrying out the directives of Torah in actual deed —

It is understood,

that when he then immediately begins reading and studying Parshas Bereishis

(the beginning of the Torah)

anew — this is not merely that he repeats what he read and studied a year ago

(he does not read it again in the manner that he read it previously),

but rather this is a new reading and study,

with an addition and a renewed vitality,

fervor and brightness in the understanding and depth of Torah,

since he reads and studies it now after having studied the entire Torah,

from Parshas Bereishis until Parshas Vezos Haberachah.

From this there is also a bright and clear directive how to utilize and to what should lead the conclusion of the school year:

When one is at a conclusion of the school year,

one has finished an entire study year

(similar to the "completion of the Torah"),

various studies,

each of which has its benefit which must be utilized in the best way — one learns from the "completion of the Torah",

that on that same day,

immediately after there is the "completion",

the conclusion of the school year — one must immediately begin a new school year,

a new study year,

in a renewed and higher manner,

with more vitality and fervor.

And even though the formal study in school,

or in seminary,

will begin only weeks or months later,

and in the meantime one has "vacation" —

Nevertheless, a person must live every day and every moment. For life consists of growth,

and it is certainly that first and foremost his soul must grow,

his intellect and his G‑dly soul,

And just as in life

(growth)

an interruption is not possible, G‑d forbid,

that he should put it off for later,

but rather it continues,

without interruption — so too it is understood regarding his intellect and G‑dly soul that they must continuously grow,

ascending in holiness,

through the fact that he does not interrupt

(G‑d forbid)

his connection with the intellect and directives of Torah

(Toras Chaim,

"our life").

In addition to this:

Every rational person understands,

that the most precious thing he has — is

(time),

time:

When one lets pass a single day,

even a single moment — it is lost,

because each day has its specific service¹⁵ that one must learn on that day and from that day,

and when the day passes and one has not utilized it — it is lost,

he cannot recapture it. For the days that come afterwards he must already utilize for their service.

Therefore a person must guard the most precious thing he has,

the great treasure — his time — that each day should be for him filled with content,

and regarding Jews — filled with content of Judaism,

and in a manner that he should continuously grow,

for in life and growth an interruption is not possible, G‑d forbid,

as above.

And therefore:

Notwithstanding that after the formal study ends,

it must be that one takes a "vacation",

time to rest,

in order to gather fresh strength for the new study period — this vacation and break is only from the special exertion and activities connected with studying in a school;

But regarding the things that one learns on one's own

(not necessarily in a school)

— there can be no break in this. That is, the matters of Judaism,

intellect and the G‑dly soul — in which there can be no break, G‑d forbid

(just as there can be no break in life,

growth),

rather one must grow in this continuously,

by being continuously connected with the directives of Torah.

And in particular

(as above)

— knowing the preciousness of the time that one has,

one must guard it by filling every day with a Jewish content,

and in a manner that one continuously keeps growing in it.

The matter that one must grow continuously,

and cherish and utilize the time one has to keep growing — is even more emphasized regarding youth in general,

and in particular, Jewish youth:

One sees simply in the physical body that the growth of youth is much faster

(and more noticeable)

than the growth of older people

(men or women)

after the twenties or thirties or forties

(until one hundred and twenty years);

in the young years one keeps growing in body,

unlike when one has already grown up and becomes a full adult person.

Consequently, the young years are even more precious than the later years when one already reaches the age of maturity — because then

(in the young years)

one can acquire and grow each day much more than what one acquires and grows in a day of the later years,

the twenties and beyond.

Also then one must keep growing,

ascending in holiness,

but it does not reach the pace

(tempo)

in which one can grow in the young years

(if one utilizes the time as it should be).

From this it is also understood regarding our matter — the conclusion of a school year:

Notwithstanding that formally this is a completion of the school year,

and it must be,

as is customary among other nations,

that now one takes a vacation,

a free time — among Jews, however, it is not so, G‑d forbid:

A Jew does not take a free time from Judaism,

and even more so — not even from advancing in Judaism,

Rather, a Jew knows that being a living person, he must grow continuously,

and certainly grow in his soul and intellect,

and he knows that he must cherish and utilize every day of the time

(the great treasure)

that he has,

to grow and ascend higher and higher.

On the contrary — since during vacation time one is freed from secular studies and from various things connected with a school — she

(or he)

receives more free time,

she must utilize the free time to the fullest extent for even more advancement in sacred studies,

Only in the deeper meaning of "sacred studies":

Not only what one looks into a book,

however holy the book may be,

and one learns in that book — rather, together with that which one looks into the book,

one looks even deeper into one's own life,

and how one must conduct oneself in one's own life — knowing that each day is a great treasure,

each day has its special service that one must learn in that day and from that day — one must utilize it to the fullest extent by advancing and growing in Judaism,

And since one has freed her

(or him)

from various secular studies and other things — one learns this

(the "sacred studies" in the deeper sense,

that which one learns on one's own)

even more than one learned it while being in school,

And one learns this with joy and a good heart,

knowing that during the vacation time one can further fulfill the mission from the Above,

which mission is constant,

every moment of life,

but during the vacation time one has more time and ability to fulfill it

(since one is free from other matters)

— the mission of making for Him, blessed be He, a dwelling place in the lower realms¹⁶,

spreading G‑dliness around oneself,

in the entire world,

beginning from one's own four cubits,

and one's own home,

and then — around oneself.

And especially since you study in such schools where the importance of chinuch

(education) is emphasized,

beginning indeed with educating oneself,

but also — developing in oneself the talents to educate the entire surroundings,

and in a manner — as true education is — that one strives to make of the child,

of the student or student whom one educates,

that he or she should also become an educator,

an influencer,

and in the well-known expression¹⁷ a "candle to illuminate",

a light that illuminates not only itself,

but also its surroundings,

and illuminates with the true light — the light of "Torah is light"¹⁸.

It was mentioned earlier

(section 4)

that there is an instruction from the Torah,

that each week of the year one should read a specific portion in the Torah.

And as the Alter Rebbe explains¹⁹ that one must live with the time,

with the Torah portion that is read at that time.

From this it is understood that it is not a coincidental connection of the week

(the time)

with the portion,

but rather because this is by Divine Providence²⁰,

and moreover — according to Torah — there is certainly a lesson

(instruction)

from the convergence of these two things,

a lesson that one must investigate and find. And one can certainly find it without difficulty,

since one is connected to "Torah is light",

the Torah that gives luminous instructions.

And then one must take the lesson and instruction and utilize it in the days of the week,

and in addition to that — also in the days thereafter.

And especially since in the coming days one is free from secular studies which one has the entire year

(at least to a certain extent)

— one can in the coming days further utilize the lesson from the connection of the present week with the present Torah portion more than one can do so during the rest of the year.

And accordingly in our matter:

Since the gathering of Jewish women and girls in the week of Parshas Korach is by Divine Providence and according to Torah

(as above)

— there is certainly a connection between them from which one must learn and utilize in practice,

and especially in the coming days.

And although the portion is called "Korach",

and there is related an incident connected with Korach,

who lived thousands of years ago — this is nevertheless related in the Torah which "the Torah is eternal"²¹,

it is an eternal instruction,

and especially regarding the week — the instructions of the weekly portion.

The explanation of this:

In the present portion — Parshas Korach — an incident is related how Korach gathered people — "And Korach the son of Yitzhar took, and Dasan and Aviram the sons of Eliav, and On the son of Peles..."²² — and they went with him to lead a dispute against Moshe Rabbeinu, may the Merciful One protect us.

And afterwards the Torah relates what was the end of those who led the dispute, may the Merciful One protect us.

Although this is an incident connected with Korach — there is in this a special emphasis connected with Jewish women and girls.

As related in the Oral Torah

(in the Gemara²³ and Midrashim²⁴)

— which the Oral Torah explains in a clear and detailed manner that which is stated in the Written Torah by allusion — that the entire dispute of Korach came about because of his wife,

and likewise the opposite:

And On the son of Peles was saved from the dispute of Korach — because of his wife:

On ben Pelet was one of those who was initially in the counsel of Korach. And to such an extent that he was one of the main co-helpers of Korach,

until they misled him so much,

that he swore that he would go along with Korach in his dispute against Moshe Rabbeinu

("I was in the counsel and they swore me",

"I was with them in counsel and I swore to them that if they call me I will go with them"²⁵).

The Gemara relates,

that "On ben Pelet's wife saved him":

When his wife heard that her husband wanted to do such a thing, Heaven forbid,

she immediately threw herself into it,

and with pleasant ways and ways of peace she showed him with wisdom,

according to the intellect of the Torah,

how this is entirely untenable and it is not good for him nor for the entire family nor for the entire Jewish people,

and how this is contrary to intellect,

even from simple common sense,

as the Gemara relates what she said to him. And afterwards she also gave him advice how he should extricate himself from it even though he had an oath upon himself.

And the Gemara concludes — "this is that which is written²⁶ 'The wisdom of women builds her house' — this is the wife of On ben Pelet":

Since in the house of On ben Pelet there was a wise woman,

"the wisdom of women",

she connected herself with the true wisdom — the wisdom of Torah,

and she explained to him according to the wisdom of the Torah how this is entirely untenable — this alone

(that she was "the wisdom of women")

was sufficient,

she did not need to resort to other ways,

in order to set her husband in a bright manner and in a Jewish manner,

and it would become "builds her house":

she saved him and the entire house,

and they both built a house among Jews,

and afterwards had children and grandchildren for all generations thereafter.

And this then became a narrative in the Torah — what a Jewish woman can accomplish when she possesses "the wisdom of women",

she is connected with the wisdom of Torah and utilizes it in her daily life — then she builds herself,

and builds her entire house.

And she then becomes an example for all generations,

in all places,

until our generation,

in this year,

and in this place — when we review what the Torah relates that the wife of On ben Pelet accomplished,

so that one should learn from it and conduct oneself accordingly in daily life.

In contrast, the wife of Korach — the Gemara relates — acted foolishly — not befitting a woman nor a Jewish daughter — and one sees to what she brought the entire house!

As the Gemara relates there,

that the wife of Korach spoke to Korach:

"The wife of Korach said to him,

See what Moshe does: he is the king,

he made his brother the High Priest,

the sons of his brother he made deputy priests, etc." And the Gemara concludes,

that by the wife of Korach was the opposite of "the wisdom of women builds her house — this is the wife of On ben Pelet".

From this is understood the lesson from it for every Jewish woman and daughter:

The Almighty has granted success and blessed each one of you,

that you have dear parents,

dear husbands and dear brothers and sisters,

who certainly do not need to be guarded from dispute against Judaism, Heaven forbid,

against "Moshe is truth and his Torah is truth"²⁷.

The Almighty, however, gives every Jew powers so that he should constantly grow,

and grow in the best and fullest measure

(as discussed earlier).

For this one sometimes needs,

and quite often,

to resort to the help of another person,

that he should help him and make easier the ascent in Judaism,

which is connected with ascending in all good things,

both for oneself and for the world around oneself.

Today's Torah portion teaches,

which is called "Korach",

which immediately reminds us of the conduct of Korach's wife,

and on the other side - the conduct of the wife of On ben Pelet - the powers and capabilities that every Jewish woman and daughter possesses,

and what she can accomplish when she conducts herself in a manner of "wisdom of women" in daily life,

that through this - "she builds her house",

she builds the entire house,

and helps herself and her husband,

her brothers and sisters and her children - that they should continue to grow and advance in Judaism and in all good things.

Another point in this:

The content of the claim of Korach's wife

(to Korach)

was

(as above),

"See what Moshe does; he is the king,

he appointed his brother as High Priest,

his brother's sons he appointed as deputy priests etc.'",

Moshe Rabbeinu made himself a king,

and made his brother

(Aharon)

the High Priest,

and his brother's sons - as deputy priests etc.,

but Korach

(as a Levite)

- she argued did not receive what was coming to him according to his merits etc.

Since Korach's wife knew the merits, lineage, and good qualities of her husband - she argued with him,

that all these merits and holiness that the Almighty gave him,

as indicated by Moshe Rabbeinu in his Torah - this is not enough according to his merits!

So the question is:

How is it possible?!

After all, Moshe is true and his Torah is true,

consequently all of Korach's merits that are stated in the Torah are certainly true according to Korach's level?

However, her eyes were so blinded by the merits of her husband,

that she could not recognize the truth

(that her husband's merits that are stated in the Torah are according to the level of her husband),

Until she also aroused in her husband

(Korach)

the emotion

(feeling)

of pride,

and to such an extent that this became for him a bribe that "blinds the eyes of the wise"²⁸,

notwithstanding that Korach was "intelligent"²⁹,

he was clever,

and notwithstanding that he had merits,

true merits,

he truly had great merits,

for which Moshe Rabbeinu told him that the Almighty gave him various matters of holiness - nevertheless,

the bribe of the recognition that he has merits and true merits,

blinded his eyes so that he thought that he deserves more than what he actually deserved,

until therefore he went out in dispute against "Moshe is true and his Torah is true".

And the error here was,

that even though he truly had true merits,

and therefore he truly deserved reward - however, together with this he needed to know that all these merits of his must be according to the measure that the Torah says how many merits he has and what reward he deserves for them;

and if he wants to have greater reward - he must first ask whether this is in accordance with Torah.

For although he truly had true merits - however, due to the fact that a person has a weakness,

that when it comes to one's own merits it can become a bribe that "blinds the eyes of the wise",

and this can lead him astray,

as it is written "wealth kept for its owner to his harm"³⁰...

this is the wealth of Korach"³¹,

he indeed received "wealth",

an additional merit,

but this was "to his harm",

because "through his abundant wealth he became haughty and was banished from the world"³².

Therefore,

due to human weakness - one must be especially careful and hold onto the Torah,

and know that all one's own merits must be connected and according to the measure that the Torah says how many merits he has and what reward he deserves for them;

and if he wants to have greater reward - he must first ask whether this is in accordance with Torah.

And this caution is even more relevant when one has true merits,

as was the case with Korach,

because then the trial is even more difficult.

But in Korach there was the mistake,

that even though he indeed had true virtues — they led him, however, against the truth of Torah,

which says,

that for every virtue the Almighty gives reward for it,

and a true reward,

He gives the reward, however, in a manner that it should bring benefit to the possessor of the virtues,

not that it should bring him down from the path, Heaven forbid.

In contrast, the wife of On ben Pelet conducted herself exactly the opposite:

And On ben Pelet was also a possessor of virtues,

a Jew with many virtues,

which is the reason why Korach chose him that he should help him in the dispute.

And his wife certainly knew his virtues,

and being of the "wisdom of women" she certainly appraised them to the fullest extent;

Along with this, however, she knew,

that first and foremost come the directives of Torah,

and that the directives of Torah will not diminish, Heaven forbid, a person's reward that is coming to him.

She knew that since Torah says that his reward must be in such a manner and in such a measure — that itself is the best proof,

that this is the true reward,

and the reward that will bring him happiness

(and not, Heaven forbid, the opposite).

From this there is a lesson:

Every Jewish daughter has true virtues,

she is a daughter of Sarah, Rivkah, Rachel, and Leah³³,

and she receives as an inheritance the most precious qualities and character of the Jewish matriarchs

(Sarah, Rivkah, Rachel, and Leah)³⁴,

which they transmitted as an inheritance to every Jewish girl and woman,

in order that they should utilize it in their own home and also around them.

Along with this, however, one must be careful,

that this should not lead to pride, Heaven forbid,

to the notion that "my power and the might of my hand has gotten me this wealth"³⁵,

rather one must know that all these virtues and talents and lineage that one possesses, the Almighty has granted them,

and blessed each one that they should be able to utilize them to the fullest extent.

And since the pride is seemingly justified — one must have a special caution

(carefulness):

Each one of you has the greatest lineage that can possibly be — being a daughter of Sarah, Rivkah, Rachel, and Leah. And it is not said that she is a granddaughter or a great-granddaughter,

or ten generations later;

rather she has as an inheritance all the things from the matriarchs exactly as if she were the very own daughter of Sarah, Rivkah, Rachel, and Leah

(a generation after them)!

So it is seemingly justified that one should therefore think highly of oneself,

even to the point of pride.

Therefore one must have a special carefulness regarding this — because when it comes to pride,

then it is difficult to stop oneself,

for it is the greatest bribe that can be

(as above).

Even when the pride would come from a false reason it is difficult,

all the more so when the pride is founded upon the greatest and most precious lineage of Sarah, Rivkah, Rachel, and Leah.

Upon this comes the warning of today's Torah portion — how one must be careful in this. And how a Jewish daughter and woman especially have the powers to conduct themselves in a manner of "wisdom of women",

and thereby guard that one should not have any pride,

and through this build "her house".

The lesson is especially for each one of you — those who are now completing a year of study:

You have certainly been successful in the study year that has just been completed,

and as one hears from your teachers and from the administration — about the success that each one of you has had in her learning and conduct,

which will certainly give you more desire and strength to be even more successful in the coming days,

weeks and months,

and especially in the area of education — one's own education,

and the education of those who are around you.

And the success you have had through your own efforts and toil,

and therefore you will have the full reward for it.

In addition to the greatest and most precious virtues and lineage that every Jewish daughter possesses, being a daughter of Sarah, Rivkah, Rachel, and Leah,

and having inherited their virtues and qualities, each of you also has the success

(that you had in the previous school year)

through your own efforts and toil,

that you utilized the time of the previous year and the talents that each of you has — in a good manner,

in a Torah manner and in a Chassidic illuminated manner.

Along with this, however, one must remember that it is not "my power and the might of my hand have gotten me this wealth":

The Almighty gave each one the talents she possesses. And in every achievement, one had the Almighty's blessing and assistance

(help),

so that one should utilize the talents

(which the Almighty gave)

to the fullest extent.

The Almighty indeed gave free choice

(the free will)

to each of you and to every member of the Jewish people,

that one should choose on one's own — "and you shall choose life"³⁶,

choose the bright and living things,

connected with the Torah of life — therefore your success

(until now,

and you will surely continue to be even more successful)

is connected with your own efforts and toil,

and you will therefore receive the fullest reward;

But along with this, one also has,

and this is the main thing — the Almighty's blessing and success,

to succeed in the things that have been learned until now,

and to succeed even more in the things that will be learned later,

starting already from today,

immediately after finishing the previous school year,

as discussed earlier that on the same day one immediately begins learning further,

broader and deeper,

and with much success.

And this is the lesson from today's Torah portion for the girls who are now finishing a school year — that despite the great virtues and talents that one possesses,

one must be careful not to have any pride from them,

and as we saw the difference from one extreme to the other between the wife of Korach and the wife of On ben Pelet:

The wife of Korach caused in Korach a feeling of pride because of his virtues,

because the calculation was not measured according to the instructions of the Torah.

In contrast, the wife of On ben Pelet caused in her husband that he should hold onto the instructions of the Torah,

and know that his own virtues are measured specifically according to the instructions of the Torah,

knowing that all these virtues and talents come from the Almighty,

and not that "my power and the might of my hand have gotten me this wealth"

(G-d forbid).

And when one conducts oneself in the manner of "the wisdom of women",

then "she builds her house" is fulfilled — one builds one's own life,

the life of the house in which one finds oneself,

and the life around,

And in time, when one marries — one already lays the foundation for the family life thereafter,

that it should be an everlasting edifice³⁷.

Everything is with Divine Providence. One sees Divine Providence also in that today's Rambam lesson

(as was recently instituted³⁸)

is openly connected with the above. With an introduction:

The Rambam is called "Guide for the Perplexed",

he is the guide for those who are "perplexed",

they are confused and unclear within themselves how one should conduct oneself — the Rambam showed them how one should conduct oneself,

through his books and his instructions,

starting from his book "Mishneh Torah".

As he writes in his introduction³⁹ the reason why he called his book that — "because a person first reads the Written Torah and then reads this and knows from it the entire Oral Torah, etc." The book comes as a continuation of the Torah of Moses⁴⁰

(the Written Torah).

And as emphasized

(the connection of the Rambam with the Torah of Moses)

in that the name of the Rambam was also Moses.

Until it was said about the Rambam

(soon after his lifetime)

"From Moses to Moses, none arose like Moses"⁴¹,

meaning that he is similar to Moses our teacher.

The primary mission of Moshe Rabbeinu was — "Remember the Torah of Moshe My servant"⁴²,

and this Moshe transmitted as an inheritance,

"an inheritance of the congregation of Yaakov"⁴³,

to every Jew and all Jews,

from childhood onward,

that as soon as a Jewish child is born,

he immediately receives as an inheritance⁴⁴ the entire Torah of Moshe,

only afterward "he takes it apart":

at the time his intellect grows — he begins to sort out and delve into the Torah of Moshe,

each year as he grows more and more.

And analogous to this was afterward the Rambam

(Moshe)

in his generation — that he was a guide of the Torah of Moshe,

how one must conduct oneself. And he wrote his teachings and laws in the book "Mishneh Torah",

as a continuation of the Torah of Moshe

(the Written Torah),

And since he wrote it and transmitted it to the generations after him — this became a guide of the Torah of Moshe for every Jew,

in all generations,

until our generation and to each one of us,

analogous to the Torah of Moshe,

which is an inheritance for every Jew,

from childhood onward.

And as mentioned many times⁴⁵,

that the Rambam writes in his introduction to the book,

that he writes the book for every Jew and for all Jews,

"that all the laws should be revealed to the small and to the great",

the book is intended for a great Jew and for a small Jew,

and the book is intended for him — that this should be for him "halachos halachos" — he should extract from it the halacha how he should conduct himself in daily life.

And accordingly — just as the Torah of Moshe

(the Chumash)

was divided into daily portions,

daily portions of Chumash each and every day — so too it was proposed,

that one should divide the book "Mishneh Torah" of the Rambam into daily portions,

and in a manner that one should complete studying the entire book over the course of a year,

just as the custom that spread regarding the Torah of Moshe,

that one completes it in one year⁴⁶

(as above, section 4).

And in today's Rambam portion one sees openly

(with Divine providence)

the connection with today's portion in the Torah of Moshe

(the Chumash),

and with what was said above regarding the Chumash portion and regarding the conclusion of the study year in connection with Jewish girls,

as follows.

In today's portion one completes the last two chapters of the Laws of Yom Tov,

and immediately afterward one begins the first chapter of the Laws of Chametz and Matzah.

And it is noteworthy — that thereby one sees

(by way of a hint)

a direct connection with the occasion due to which we have gathered — at the conclusion of a study year,

and immediately afterward

(on the same day)

must be the beginning of a study year

(even though the beginning and the continuation of the studies are not in a school,

rather each one in her own four cubits),

as discussed earlier at length — just as today's Rambam portion,

that immediately after the conclusion of the Laws of Yom Tov

(like the conclusion of the study year)

one learns the beginning of the Laws of Chametz and Matzah

(like the beginning of the study year).

When one looks at the Rambam portion,

one sees that among the many things with which the Rambam concludes the Laws of Yom Tov and begins the Laws of Chametz and Matzah,

there are

(according to our understanding)

primary points,

and primarily — a fundamental point both in the conclusion of the Laws of Yom Tov and in the beginning of the Laws of Chametz and Matzah — regarding the great caution against machlokes and pride — the general content of the lessons of today's parshah in the Torah of Moshe,

as mentioned above.

What further connects the conclusion of the study year and the beginning of the new study year — with the two points in the conclusion of the Laws of Yom Tov and in the beginning of the Laws of Chametz and Matzah — that in both the aforementioned lesson is emphasized in connection with the conclusion of the study year etc.,

to what extent one must be guarded from machlokes and pride.

The explanation of this — at the end of the Laws of Yom Tov:

Among the various holy communities of Jews, there are indeed different customs,

in the text of prayer and the like.

Just as it was in the time after the Exodus from Egypt,

the time of the Holy Temple, etc.,

that there were twelve different tribes with different customs⁴⁷,

so too now there are different communities of Jews with different customs.

All customs

(when it comes to a holy community)

are founded upon

(an interpretation in)

Torah,

only the difference between communities — without difference according to the Torah — is regarding the place or regarding the tribe and the like.

A main point about which the Rambam speaks in the conclusion of the Laws of Yom Tov is about different customs in the communities of Israel regarding work on the eve of Yom Tov

(on the eve of Passover)⁴⁸:

On the eve of Passover from after midday and onward, work is forbidden

(by rabbinic decree).

"But from sunrise until midday depends on custom,

a place where they are accustomed to do, they do,

a place where they are accustomed not to do, they do not do."

Then the Rambam continues⁴⁹:

"One who goes from a place where they do

(work on the eve of Passover before midday)

to a place where they do not do,

he shall not do in a settlement because of strife,

but he may do in the desert. And one who goes from a place where they do not do to a place where they do,

he shall not do, etc.,

and nevertheless he shall not appear before them as idle because of the prohibition. A person should never deviate because of strife. And likewise, one who intends to return to his place should conduct himself like the people of his place, whether to be lenient or stringent,

provided he does not appear before the people of the place where he is because of strife."

That is:

It is self-understood that when one goes from one place to another place,

he must conduct himself according to the custom to which he is accustomed according to the Torah.

When, however, he conducts himself in the new place

(where he comes)

according to a different custom

(according to the Torah)

than he conducts himself

(according to the custom of the place from which he came),

and from this strife may sometimes arise,

because when the people of the place see that he conducts himself differently than they,

and each one knows that his custom has a foundation in the Torah — from this strife could arise — he must be careful that his conduct should not bring about strife,

And to such an extent,

that if his conduct could bring about strife — regardless of the fact that generally one must be proud with all matters of Judaism,

and one should not hide them — he must, because of this

(that it could bring about strife)

perform his customs in a hidden manner,

so that the people of the place should not see it!

One of the examples of this

(in addition to the law in the Rambam regarding doing work on the eve of Passover before midday):

When a Jew comes from outside the Land to the Land of Israel for the Festival of Shavuot

(and he will afterwards return),

where outside the Land Shavuot is observed for two days and in the Land of Israel it is observed for one day — a question arises as to how he should conduct himself regarding making Kiddush on the second night of Shavuot,

because outside the Land one then makes "Kiddush",

whereas in the Land of Israel one then makes "Havdalah"

("Who distinguishes between holy and profane").

It is understood from the ruling in the aforementioned Rambam,

that he must indeed then make Kiddush,

but in a hidden manner,

so that this should not bring about strife.

That is,

that according to this law, a fundamental difference emerges between the Kiddush of the first night of Shavuot and the second night of Shavuot:

When he makes Kiddush on the first night of Shavuot,

he must do so with full joy and fanfare and publicity,

as one must make a Kiddush of Yom Tov.

Similarly — if he were then outside the Land — for example in Brooklyn — he would also have to make Kiddush on the second night of Shavuot with full fanfare;

Since, however, he came for this Shavuot to the Land of Israel,

where according to the Torah one must make Havdalah on the second night — he must hide himself when he makes Kiddush,

and do so in his room where there are no Jews from the Land of Israel,

so that this should not arouse any questions among them,

which could sometimes lead to strife!

From this one sees a general and fundamental point that is emphasized

(and reviewed several times)

in today's lesson of Rambam

(at the conclusion of the Laws of Yom Tov)

is — the great caution regarding dispute and pride — as we also learn from today's portion in the Torah of Moshe,

Parshas Korach

(as above):

Were it not for the reason of dispute, all these cautions in the halachah would not exist,

but because "a person should never change [his practice] because of dispute" — therefore, not looking at the fact that he must conduct himself according to the Torah in accordance with the custom of his place,

and in his place he would conduct himself thusly in public with full force,

just as one must conduct himself regarding all matters of Torah and mitzvos with full vigor — he must hide from the people of the place,

so that his conduct should not bring about dispute.

A Jew from outside the Land who finds himself during Shavuos in the Land of Israel — can ostensibly boast:

that he has a second day of Yom Tov,

and the Shulchan Aruch instructs him and gives him the power for this,

that he should then make Kiddush,

while a Jew from the Land of Israel says "HaMavdil bein kodesh l'chol",

and enters into the weekday,

and ostensibly this is a true claim,

a claim according to the Shulchan Aruch —

The Torah says, however,

that even though for himself he knows that he is thereby performing a mitzvah,

with a blessing,

with joy — nevertheless, because this can bring about dispute — he may not boast about it,

this may not arouse in him the feeling of pride,

because then it leads to "Vayikach Korach",

"Vayipolag Korach"⁵⁰,

the matter of dispute,

as discussed earlier that through the fact that the wife of Korach aroused in him the feeling of pride,

this brought him to dispute against Moshe whose truth is true and whose Torah is true.

And therefore he must hide himself with the making of Kiddush in a room where there are no Jews from the Land of Israel!

From this one sees the connection of today's lesson in Rambam with today's portion in the Torah of Moshe

(Parshas Korach),

where the caution regarding dispute and pride is also emphasized,

and also the connection with our gathering together in connection with the conclusion of the school year etc. — as discussed earlier,

that due to your success in the past school year,

and in general being daughters of Sarah, Rivkah, Rachel, and Leah,

you must be especially guarded that this should not bring about a feeling of pride etc.

After the conclusion of the Laws of Yom Tov in the Yad HaChazakah, one immediately transitions

(in today's lesson of Rambam)

to the beginning of the Laws of Chametz and Matzah — in which there is also a fundamental point that emphasizes the great caution regarding pride and dispute:

At the beginning of the Laws of Chametz and Matzah, the Rambam emphasizes the severity of the prohibition of chametz,

to the extent — a severity relative to other prohibitions in the Torah,

that specifically chametz has the prohibitions of bal yira'eh and bal yimatzei — "One who leaves chametz in his domain on Pesach, even if he did not eat it, transgresses two prohibitions,

as it is stated⁵¹ 'leaven shall not be seen of yours in all your borders' and it is stated⁵² 'leaven shall not be found in your houses'".

During the days of Pesach, chametz may not be seen in a Jewish home

("lo yira'eh"),

and not only may it not be seen,

but he may keep it locked in a drawer etc. — only it may not be there even hidden

("lo yimatzei").

The commentators⁵³ ask on this:

Why was the prohibition of chametz distinguished from all prohibitions of the Torah with the severity that it is also forbidden by bal yira'eh and bal yimatzei?

And it is explained⁵⁴:

Because a person is accustomed to eating chametz the entire year,

and the prohibition regarding it is only eight days

(and in the Land of Israel — seven days)

a year

(the days of Pesach),

therefore, since eating chametz is a very strong habit and nature — one must have a special vigilance regarding it during the days of Pesach,

therefore the Torah commanded specifically regarding this two separate prohibitions — bal yira'eh and bal yimatzei,

in order to guard him even more strongly from coming to the prohibition of chametz.

In this one also sees the great caution regarding pride and dispute⁵⁵:

Chametz represents the matter of pride⁵⁶ that can come from the haughtiness a Jew is accustomed to having all year in matters of Judaism. And since he is strongly accustomed to being proud of Judaism—therefore, he specifically needs to be guarded so that he should not have any pride, G‑d forbid.

And to such an extent—that it should be "bl yira'eh u'bl yimatzei" (neither seen nor found).

Not only that one should not see any pride in him,

(but hidden [pride] could exist, G‑d forbid),

rather, even hidden [pride] is also not in his possession,

("lo yimatzei"—it shall not be found),

and certainly "lo yira'eh" (it shall not be seen),

that it is not seen.

The explanation of this:

The Almighty commanded every Jew,

a man or a woman,

that he should be proud of his Judaism,

and proud of the powers that the Almighty has given him,

and utilize these powers to the fullest extent,

with pride and without any hesitation.

For "You have chosen us from all the nations,"⁵⁷

and furthermore—"and elevated us above all the tongues,"⁵⁷

made [us] higher than all the peoples.

And a Jew must declare to the entire world around,

that even though "you are the fewest of all the peoples,"⁵⁸

Jews are fewer than the nations among whom they find themselves,

or even in the city where a Jew lives—he

(the Jew)

is not at all influenced by how other nations conduct themselves,

rather, "their laws are different from every [other] people,"⁵⁹

he conducts himself according to the Torah,

which he received from his parents and grandparents.

And he conducts himself with this pride not only on Shabbat and Yom Tov,

but also on a weekday,

when he encounters non-Jews,

and he sees how they conduct themselves,

and he must also engage in business dealings with non-Jews,

therefore he must show them

(the non-Jews)

that he has intelligence in commerce just as they have,

but together with this he must show that on the contrary—he has even better intelligence than they,

because his commerce is guarded from all things that the Torah prohibits,

theft,

encroaching on another's boundary, and so forth.

That is, in the daily life of a Jew, he must demonstrate a second [quality],

and with full vitality,

that he also understands how one must conduct commerce,

but together with this—he understands that when it comes to justice, righteousness, and principles, one must not be influenced by the world around him,

even when around him there is a "majority"

(as they say here),

a multitude,

who conduct themselves differently.

And since a Jew must conduct himself with this pride in daily life—it becomes a habit for him that he is proud. True indeed—pride in Judaism,

in good things,

but he becomes accustomed to this feeling

(emotion)

—of pride in himself,

in his heritage,

in his traits,

in his Divine soul,

which is "literally a part of G‑d from above."⁶⁰

Thus, due to this habit of a Jew—a Jew specifically must have special caution

(carefulness),

that even though "You have chosen us from all the nations,"

"and elevated us above all the tongues"—this should not bring him to pride, G‑d forbid,

and on the contrary—when it comes to pride, it is "not of its kind nor any part of it,"⁶¹

"lo yira'eh" and "lo yimatzei"⁶²

(as discussed regarding chametz, that due to the habit of it throughout the year,

one must have the special caution of "bl yira'eh u'bl yimatzei").⁶³

And this is no contradiction to the fact that a Jew possesses strength and pride,

for ostensibly one could ask him:⁶⁴

If you are not a haughty person,

from where do you get such strength and pride?

He answers:

The Almighty

(Havayeh Elokim)

gave him a holy mission to spread Judaism within himself and around himself,

therefore he possesses

(not his own, rather)

the strength and pride of the Almighty;

but the matter of pride is "lo yira'eh" and "lo yimatzei,"

it has absolutely no connection to him,

to such an extent that he does not have it in his possession even in a hidden manner

("lo yimatzei"),

and certainly "lo yira'eh."

One sees from this that also in the beginning of the laws of chametz and matzah, the main point is emphasized, how much one must be guarded from pride and strife,

which is also connected with the conclusion of the laws of Yom Tov,

"A person should never deviate

(from the local custom)

because of strife,"

and also with the lesson that is learned from today's parshah,

how the conduct of "the wisdom of women builds her house" must be,

by guarding against and completely negating the matter of pride and strife,

as was discussed earlier at length.

The intention of every matter in Torah — and this is also the intention of this gathering and of the speaking — is that from it there should come forth a benefit in a matter of Judaism in actual deed,

First and foremost a benefit for oneself,

and then also — for one's surroundings,

as it is written⁶⁵ "And you shall love your fellow as yourself" — that one must love and help another

(or another woman)

to the fullest extent,

until "as yourself"⁶⁶,

and doing this with joy and a good heart,

and with all strength and pride;

but in what does the pride consist — that the Almighty "chose us from all nations and elevated us above every tongue"⁶⁷,

and gave each one of us,

each one of you and each one of the Jewish people — the holy mission to spread Judaism,

charity and righteousness throughout the entire world.

May it be His will that each one take from the matters stated — both that which is learned from the parshah,

from the Torah of Moshe Rabbeinu,

and that which is learned from "Mishneh Torah" of the Rambam — Moshe,

and also that which is learned from the other lessons in Torah study,

for each one of you certainly has lessons in Torah,

and take from it to the fullest extent,

and in a manner that each one of you should be a "lamp to illuminate" — to bring more light into the world,

and doing this with joy and a good heart,

which adds even more to the success.

In order to add even more to the success — according to the custom of Israel,

as is practiced in recent years — the matter of charity will also be added — by distributing dollars,

so that each one of you should take from here a dollar for charity.

For charity has within it special virtues:

It is equivalent to all the mitzvos⁶⁸.

And furthermore:

It is stated in the holy books⁶⁹,

that when the Almighty sees that a Jew gives charity to a poor person,

even though the giver of charity owes nothing to the poor person

(the recipient of the charity),

and gives it to him with a pleasant countenance,

and with generosity and with joy — the Almighty acts measure for measure⁷⁰:

He gives each of the givers of charity,

in our case — each one of you,

from His full, open, holy and broad hand⁸ in all matters,

Including — that there should be a successful summer in all respects,

and that one should also prepare for the coming school year with joy and a good heart.

And go very soon to greet Moshiach Tzidkeinu in the true and complete redemption.

For this is another quality

(attribute)

in charity — great is charity that brings the redemption closer⁷¹ — this gives additional power that very soon — and through charity one brings it even closer — one should go to greet Moshiach Tzidkeinu,

to receive Moshiach Tzidkeinu while still in the time of exile,

and go with him together to our holy land,

"a land that the eyes of Hashem your God are always upon it, from the beginning of the year until the end of the year"⁷²,

in the holy land,

which becomes

(even more)

holy through the fact that there every matter of strife is eradicated,

and there is a true peace,

a true unity,

the unity of Israel,

and true holiness,

which can only be when it is connected with the Torah of truth — one Torah,

the unity of the Torah,

which was given by the One God, Hashem.

And through this

(peace and unity)

one brings even closer the complete redemption — the wholeness and the oneness in the redemption,

so that not a single Jew remains in exile⁷³,

but rather "with our young and with our old... with our sons and with our daughters"⁷⁴,

every Jew and all Jews,

the completeness of the people — go together with the completeness of the Torah,

with wholeness in Judaism,

in the completeness of the land,

in our entire holy land,

And there specifically — in Yerushalayim Ir HaKodesh,

and one merits to see “the Sanctuary, Hashem, Your hands established”⁷⁵,

the holy Beis HaMikdash,

which stands prepared⁷⁶ and waits for Jews to complete the last mitzvos that still need to be fulfilled in the final days of exile,

and thereby burn away the exile with all its “remnants”,

and the light of Yiddishkeit is revealed — “and the glory of Hashem shall be revealed”⁷⁷ — throughout the entire world,

through each Jew doing more to illuminate his four cubits.

And all these things bring,

as mentioned,

the Geulah,

which will come in a manner of “everlasting joy upon their heads”⁷⁸,

And all this — through the fact that already now there is Achdus Yisrael and Achdus HaTorah,

and one prepares to greet Moshiach Tzidkeinu with joy and with a good heart.

[The Rebbe shlita gave dollars to R. Y.Y.H. shiy’a,

to give one dollar to each of those present, techiyena.

Afterward he said:]

May there be a healthy summer and joyful tidings always, all the days.