English translation — שיחת ש"פ נצבים-וילך, כ"ה אלול ה'תשד"מ.

It is Shabbat Parashat Nitzavim,

and the Alter Rebbe says in Likkutei Torah at the beginning of Parashat Nitzavim¹,

in the Chassidic portion of the week

[which the Tzemach Tzedek selected and arranged the maamarim in Likkutei Torah²],

that "this portion

(Nitzavim)

is always read before Rosh Hashanah"³.

This is also connected with the well-known teaching

(transmitted and publicized by my revered father-in-law, the Rebbe⁴)

of the Alter Rebbe, which he heard while in Mezritch from the Maggid in the name of the Baal Shem Tov,

that "the seventh month, which is the first month of the months of the year," "the Holy One, blessed be He, Himself blesses it on Shabbat Mevarchim, which is the last Shabbat of the month of Elul,

and by virtue of this, Israel bless the months eleven times during the year, etc."

And he continues regarding what the blessing of the Holy One, blessed be He, consists of:

"It is written, 'You are standing today,' where 'today' refers to Rosh Hashanah⁵, which is the day of judgment, etc.

And 'You are standing' means you are enduring and standing firm, implying that they prevail in judgment,

and on the Shabbat before Rosh Hashanah, which is the last Shabbat of the month of Elul, we then read the portion of 'You are standing' (Nitzavim), for this is the blessing of the Holy One, blessed be He, etc."

And this

(the blessing of the Holy One, blessed be He, on Shabbat Mevarchim Tishrei, connected with "You are standing today")

is connected with the general concept of a farbrengen — as is known the saying of the Alter Rebbe⁶ that what a Chassidic farbrengen can accomplish, the angel Michael,

their great prince⁷⁸,

cannot accomplish.

From this we see that a farbrengen in general

(the concept of "You are standing today, all of you" in a farbrengen)

draws down the blessing of the Holy One, blessed be He, in a most elevated manner

(similar to the blessing of the Holy One, blessed be He, which is drawn down on Shabbat Mevarchim Tishrei).

All the more so, a farbrengen on Shabbat Mevarchim Tishrei — which "the Holy One, blessed be He, Himself blesses" — then certainly through a farbrengen of Jews, the blessing of the Holy One, blessed be He, is drawn down in the most elevated manner to all the Jews who are gathering together

("You are standing, etc., all of you"),

and also the Supreme One, who gathers together with Jews,

so to speak.

And perhaps one need not say "so to speak" regarding this,

because the thought of Israel and the thought of Torah preceded all things⁹,

and it states in Tanna D'vei Eliyahu¹⁰

(from Eliyahu¹¹, the herald of the redemption¹²),

that "two things preceded the world: Torah and Israel, and I do not know which of them came first,

when He says, 'Command the children of Israel, speak to the children of Israel,'

but I say that Israel preceded."

That is, from the perspective of Torah there is room for doubt either way,

but from the perspective of a ruling of a soul in a body down here — "I say" — "Israel preceded all things"¹³. And this becomes a ruling and a part of the Oral Torah,

which "this Torah shall not be exchanged"¹⁴,

and together with this, Torah is from the word hora'ah (instruction)¹⁵,

Torat Chayim — an instruction in life.

Accordingly, one need not say "so to speak" regarding the fact that the Supreme One gathers together with Jews!

And the gathering together of the Supreme One with Jews — the blessing of the Holy One, blessed be He, which is drawn down in a farbrengen — causes that also the Jews should gather together among themselves,

that they should stand in unity,

"standing today, all of you,"

from "your heads, your tribes, etc." to "your woodcutters" and "your water drawers." And according to the simple explanation of "farbrengen" (hitva'adut),

which is indeed the name by which it is called in the Holy Tongue — like the language of the verse¹⁶ "Will two walk together unless they have agreed (no'adu)?"

"Unless they have fixed a meeting (mo'ed) to go together to a certain place"¹⁷,

that is, that they gather together at an appointed time.

And especially when one connects it with "great is a meal (legimah) that brings close the distant"¹⁸,

that is, that the unity also takes place through worldly matters,

to the extent that this too "brings close the distant,"

as the Gemara emphasizes that in themselves they are "distant,"

and to such an extent distant as the distance of value between the nations of the world and Jews

(as the Gemara¹⁹ derives "great is a meal that brings close the distant" from Yitro, who was a non-Jew)

— nevertheless, "great is a meal (legimah)" that it "brings close" even "the distant."

And together with this, the farbrengen is also connected with "his own effort (kabbalah shelo)"

(not only with the blessing of the Holy One, blessed be He, from above),

the service of man — according to the simple meaning of the matter,

in the language of the aforementioned verse:

"Will two walk together unless they have agreed (no'adu)?" That is, in order for there to be a farbrengen, those gathering must first decide and arrange it among themselves — the concept of "his own effort (kabbalah shelo)."

One sees from this both extremes:

On one hand, every farbrengen is connected with the blessing of the Holy One, blessed be He

(above that which the angel Michael, your great prince, can do);

And together with this, it is also connected with the service of man below.

That these two extremes exist in every farbrengen which is connected with the blessing of the Holy One, blessed be He,

and together with this — with the service of man;

All the more so a farbrengen on Shabbat Mevarchim Tishrei — when "the Holy One, blessed be He, Himself blesses it",

a most sublime blessing from the Supreme One Himself which is entirely above the service of man,

and in this aspect there is no place for the service of man,

therefore "the Holy One, blessed be He, Himself blesses it" and Jews do not bless it as they bless the eleven months of the year²⁰.

From this it is understood that the blessing of the Holy One, blessed be He on Shabbat Mevarchim Tishrei is even higher than the Priestly Blessing:

Also the Priestly Blessing is a most sublime blessing,

from above the order of the chain of descent,

higher than the matter of prayer

(as explained in many places²¹,

and especially in the discourses of the Rebbe Maharash²²,

from the beginning of "Ariber"²³),

above the service of man. And therefore in several matters the state of the priest at the time he blesses with the Priestly Blessing makes no difference,

because it is the blessing of the Holy One, blessed be He

(not the blessing of the priest),

as ruled in the Shulchan Aruch²⁴;

But nevertheless, the blessing of the Holy One, blessed be He is brought out in actuality through the medium of the Priestly Blessing,

which are flesh and blood,

as agents of the Merciful One²⁵.

And additionally, in the Priestly Blessing one must also reach the listeners,

or at least their brothers in the fields²⁶,

who stand on a lower level than the priests.

However, on Shabbat Mevarchim Tishrei it is "the Holy One, blessed be He, Himself blesses it",

and this does not come down below through the medium of a flesh and blood person. From this it is understood that this is an even higher blessing than the Priestly Blessing!

On the other hand, the Supreme One blesses on Shabbat Mevarchim Tishrei — Rosh Hashanah

(Rosh Chodesh Tishrei),

when the main judgment and blessing is specifically on physical matters,

as it states in the Hagahot Maimoniyot²⁷,

brought in Likkutei Torah²⁸,

Therefore it has the force of both the revealed aspect of Torah and the inner aspect of Torah,

because it is not as it states in one place — in the revealed aspect of Torah,

and in another place — in the inner aspect of Torah,

rather the matter itself in the revealed aspect of Torah is brought in Chassidus,

for Chassidus indeed connects the revealed aspect of Torah and the inner aspect of Torah,

and especially in the Chassidus of the Tzemach Tzedek,

where one sees openly in most of his discourses how he connects the revealed aspect of Torah and the inner aspect of Torah.

And in this itself, the matter brought in Likkutei Torah from the Hagahot Maimoniyot has all these advantages of thought, speech and deed — because "Likkutei Torah" indeed consists of "collected sayings...

from the mouth of the holy superior etc.",

the Alter Rebbe

(as it states on the title page of Likkutei Torah)

— the matter of speech. And before the speech, there was indeed with the Alter Rebbe the matter of thought regarding the matter which he later said,

and afterwards it was written in writing,

which is actual deed

(not merely "minor deed" like speech²⁹),

and afterwards in print.

[These are the three things of thought, speech and deed regarding which it is stated³⁰ "For the matter is very near to you, in your mouth and in your heart, to do it",

"in your mouth and in your heart" — speech and thought,

"to do it" — deed].

One sees how both extremes exist in this Shabbat — how from above, above it is drawn down to below, below:

On one hand it is "the Holy One, blessed be He, Himself blesses it",

a most sublime blessing,

higher even than the Priestly Blessing:

And together with this, the blessing is drawn down specifically in physical matters.

And additionally³¹:

Together with this that "the Holy One, blessed be He, Himself blesses it",

a most sublime blessing,

which is entirely above the service of man and there the service of man has no grasp — this is also connected with the service of man through the fact that Jews then make a farbrengen

(which depends on the resolution of the participants,

as above),

according to the enactment of my revered father-in-law, the Rebbe³².

And further:

This very matter that "the Holy One, blessed be He, Himself blesses it" the seventh month is seen openly before fleshly eyes on Shabbat Mevarchim Tishrei — one then sees openly that Jews do not bless the month as they do on the Shabbat Mevarchim of the other eleven months of the year.

And furthermore:

This is also openly in a positive manner — through the fact that one speaks now about the teaching of the Baal Shem Tov that the seventh month is "the Holy One, blessed be He, Himself blesses it",

which teaching the Alter Rebbe transmitted in the name of the Maggid in the name of the Baal Shem Tov,

until his holiness, my father-in-law, the Rebbe, transmitted it to us, and it was subsequently written down and came down in print, which is for generations³³.

From this

(that one speaks about this on this Shabbat)

it is understood that the blessing of the Holy One, blessed be He, the most sublime on this Shabbat, nevertheless has a connection to the service of man,

therefore one can speak about it.

And furthermore, the main point³⁴:

The blessing of the Holy One, blessed be He, on this Shabbat consists of the fact that we read in the Torah "You are standing today, all of you" — a matter of actual deed. And we read it with a blessing before and after,

which indicates that this matter is fulfilled "without any doubt or shadow of doubt in the world"

(as explained in the Igrot Kodesh³⁵) —

That is, that there is fulfilled in actuality the "You are standing today, all of you, before Hashem your God",

that Jews, through their service, stand in a manner of love of Israel, even the unity of Israel,

until "as one united"

(as explained in Likkutei Torah at the beginning of our portion³⁶),

"to pass into the covenant of Hashem your God"³⁷,

which simply refers to the study of Torah and the fulfillment of the commandments,

and through this one becomes one entity with the Most High — as explained further in Likkutei Torah on our portion³⁸, that the concept of covenant makes a single reality of those who enter the covenant.

One sees from this the thing and its opposite on this Shabbat:

On one hand, "the Holy One, blessed be He, Himself blesses it", the seventh month, on this Shabbat. A blessing that is most supernal,

entirely beyond the service of man,

and together with this it comes down and is specifically connected with physical matters and with the service of man³⁹.

And this is like the two extremes that were discussed⁴⁰ regarding the mitzvah of first fruits:

On one hand, first fruits are the ultimate perfection. And the ultimate perfection of all matters is stated immediately at the beginning of the matter — at the time of entering the land — "And it will be, when you come into the land",

"'And it will be' implies immediately"

(as it states in the Sifri⁴¹);

Together with this, it is specifically connected with the physicality of the land and specifically a mitzvah in actual deed, etc.,

and this subsequently comes down into details.

Thus it turns out,

actually,

the entire order of the chain of descent:

The Holy One, blessed be He, measured Himself with the potential of everything that was destined to be in actuality⁴²,

and above, potential is not lacking actuality⁴³ — nevertheless, the Most High made an entire order of the chain of descent so that these matters should emerge from potential into actual, actual deed,

although above His powers are not lacking actuality⁴⁴.

And so in our matter:

Although "the Holy One, blessed be He, Himself blesses it", the seventh month,

a blessing of ultimate perfection encompassing all matters,

as understood from the fact that it is the blessing of the Holy One, blessed be He, Himself,

and the Most High is ultimate perfection — nevertheless, the blessing must come down to the lowest level,

into details and details of details,

which is accomplished through the service of man below.

And it can be said that this is the concept that he continues in the teaching — after he says that the seventh month is "the Holy One, blessed be He, Himself blesses it" on Shabbat Mevarchim — that "with this power, Israel blesses the months eleven times a year"³⁹:

First and foremost comes the blessing of the Holy One, blessed be He, that He Himself blesses the seventh month, the first of all the months of the year.

That is, a blessing of ultimate perfection as it comes through the Holy One, blessed be He, Himself, without intermediaries and without any connection to the service of man. And in this blessing is included potentially the power to bless all the months of the year.

But the intention of "the blessing of the Holy One, blessed be He"

(on Shabbat Mevarchim of the seventh month)

— ultimate perfection as it is above — is so that with this power, Jews should bring out the blessing of the Holy One, blessed be He, from potential into actual deed, in details and details of details, through blessing all the eleven particular months that come after the seventh month.

And based on this, one can explain the order of the language in the teaching:

First and foremost he says "the seventh month, which is the first month of the months of the year, the Holy One, blessed be He, Himself blesses it" — he only says "months of the year" in general,

because first and foremost he speaks of how

(the power to bless)

all the months are in the category of the general,

included potentially and in a general point in the blessing of the Holy One, blessed be He, of the seventh month

("the first month of the months of the year").

Then he says "and with this power Israel blesses the months"

(and only afterwards does he add "eleven times a year",

and does not say in brief "and with this power Israel blesses the eleven months of the year")

- as this descends more particularly into the matter of months

(in general)

- the general concept

(the month is named for)

renewal,

but still a general point of months at least.

And only afterwards does he add "eleven times a year" - as this emerges in the most particular details of the eleven particular months of the year. And all this is through the power of the blessing of the Holy One, blessed be He, on the Shabbat of blessing the seventh month.

And this is the general concept mentioned above - a thing and its opposite:

From the blessing of the Holy One, blessed be He, above and beyond, it must be drawn down into the service of man below in details and most particular details,

and since "I do not ask except according to their power"⁴⁵,

it is understood that every Jew has the power to accomplish this.

This point - that from above and beyond,

the blessing of the Holy One, blessed be He,

is drawn down into the service of man below, below, in details and most particular details - is also expressed in another detail in this Torah,

and in Likkutei Torah at the beginning of our portion:

In the Torah

(mentioned above)

he says that "today" of "You are standing today"

(in which consists the blessing of the Holy One, blessed be He, on the Shabbat of blessing the seventh month)

refers to Rosh Hashanah. So too does he explain in Likkutei Torah at the beginning of Parshat Nitzavim:

"This portion is always read before Rosh Hashanah and is hinted at in the word 'today' which refers to Rosh Hashanah etc." As it also states in the Zohar⁴⁶.

The simple explanation, however, of "You are standing today" is not about Rosh Hashanah,

but on the 7th of Adar,

the day of Moshe's death⁴⁷,

because this was said on that day when it was "And Moshe went etc. and said to them, 'I am one hundred and twenty years old today,

today my days and years are full,

on this day I was born and on this day I will die'"⁴⁸.

That is, simply, "today" does not refer to any festival - because the 7th of Adar is not a festival,

and all the more so not to Rosh Hashanah!

But since both explanations are in the same word - "today" - it is understood that they have a connection between them⁴⁹.

According to the above, the point of the matter is understood:

Just as through the power of the blessing of the Holy One, blessed be He, on the Shabbat of blessing the seventh month, Israel blesses the eleven months of the year,

so too is the intention,

that one should draw down the "You are standing today, all of you, before Hashem your G-d etc. to pass into the covenant of Hashem your G-d" and all the most elevated matters of a most elevated day like Rosh Hashanah

("today" according to the explanation in the teaching of the Baal Shem Tov and Likkutei Torah)

- below, below, into every day of the weekdays

(the simple explanation of "today").

And in the language of our Sages⁵⁰:

"Every day they should be in your eyes as new",

which was said regarding all matters of Torah and mitzvot,

including the matter of "You are standing today, all of you, before Hashem your G-d etc. to pass into the covenant of Hashem your G-d",

which simply refers to the study of Torah and the fulfillment of mitzvot - that from this "You are standing today, all of you, before Hashem your G-d etc." on Rosh Hashanah - one should draw down into every single day anew,

so that every day of the year one stands in the manner of "standing today, all of you, before Hashem your G-d etc. to pass into the covenant of Hashem your G-d etc."

At the conclusion of today's chapter in Pirkei Avot⁵¹ it states - "Everything that the Holy One, blessed be He, created in His world, He created only for His glory":

The intention of what was transmitted of the teaching of the Baal Shem Tov mentioned above,

that the seventh month "the Holy One, blessed be He, Himself blesses it on the Shabbat of blessing which is the last Shabbat of the month of Elul,

and with this power Israel blesses the months eleven times a year",

and we speak about it - is so that one should utilize it in actual practice for the glory of the Holy One, blessed be He,

through a Jew performing his service in accordance with this. And since "I do not ask except according to their power", one certainly has the powers to carry this out.

Heaven forbid that this should remain only with the speech about it,

and even only with the knowledge itself,

even true knowledge - in the manner of "let his thought be fixed strongly"⁵²,

but as our Sages said⁵³ - action is the main thing,

the main thing is that it must come down into actual deed,

"the main thing is the deed".

It includes the aspect of action from the term of coercion⁵³,

and the concept of coercion does not apply to a Jew essentially — as the Rambam rules⁵⁴ that in his innermost being every Jew wants to fulfill the will of Hashem,

therefore it is not a matter of coercion at the time one acts upon him to fulfill a mitzvah. Coercion is needed only regarding "his evil inclination compels him."

And corresponding to this must be the concept of "to compel all the inhabitants of the world to accept the commandments that were commanded to the children of Noah"⁵⁵.

And simply, it means — that every Jew,

from "your heads, your tribes" to "your woodcutters" and "your water drawers",

effects through his service the "You are standing today, all of you, before Hashem your G-d... to pass into the covenant of Hashem your G-d...",

simply — the concept of Torah study and fulfillment of the mitzvos.

And in a manner of "before Hashem your G-d",

"Seek My face; Your face, Hashem, I will seek"⁵⁶ — which,

this is through the inner dimension of the Torah,

because He looked into the Torah and created the world⁵⁷:

When one wishes to effect a particular matter in service,

one must first seek how that matter is in the Torah. For example:

When one needs to know how to conduct oneself in a matter of Orach Chayim,

one must seek in the section Orach Chayim in the Torah.

Similarly, when one needs to effect the concept of "Seek My face; Your face, Hashem, I will seek",

"before Hashem your G-d" — one must first seek that matter in the part of the Torah which is the inner dimension of the Torah.

And regarding actual deed, it means — that one should engage in spreading Judaism in general, and especially in spreading the wellsprings

(the inner dimension of the Torah)

outward. And through this is achieved the "before Hashem your G-d",

"Seek My face; Your face, Hashem, I will seek".

Until that through this concept of man's service in actual deed down here in this low physical world — which is the intention of the blessing of the Holy One, blessed be He, on the Shabbat when we bless the seventh month — a Jew effects throughout the entire order of the chain of descent,

because a Jew is a master over the entire world and the entire order of the chain of descent in its entirety,

which was all created "for the sake of Israel"⁵⁸,

in order that a Jew should effect in the highest of the high until the lowest of the low.

A Jew might grab his head — how can he effect throughout the entire order of the chain of descent,

from the highest high to the lowest low?!

One tells him:

Do not grab your head — rather, take it to heart,

for the heart is the innermost dimension of the soul⁵⁹,

"Seek My face... Hashem I will seek",

and through this one takes the innermost dimension of Above,

consequently you will then not need to "grab",

rather you will have the heart. "Seek My face... Hashem I will seek",

and this will also penetrate the intellect in the head,

so that it will also descend into knowledge and comprehension,

until this penetrates all the details and minutiae of the person,

until ultimate perfection,

and speedily in our days, literally.

The concept of the first fruits — which is similar to the concept of the blessing of the Holy One, blessed be He, Himself on the Shabbat when we bless the seventh month,

that it is a level of ultimate perfection and together with this it descends to the lowest low

(as above section 64)

— has yet another similarity with the blessing of the Holy One, blessed be He, on this Shabbat.

In both matters — first fruits and the blessing of the Holy One, blessed be He, Himself on this Shabbat — one finds a wonder,

a thing and its opposite:

The obligation of bringing the first fruits and the recitation is specifically in the Land of Israel,

not outside the Land. It is not understood why it speaks about the obligation of first fruits even before the entry into the Land — when the Jews were still outside the Land,

on the other side of the Jordan,

in the desert?

Even according to the explanation that the Torah states it immediately at the beginning of the matter regarding the obligation of bringing first fruits,

because immediately at the beginning of the matter it states regarding the intention and purpose of the coming to the Land — "And it will be when you come to the Land",

"'And it will be' implies immediately",

"And you shall take from the first of all the fruit of the ground..."⁶⁰!

(And only afterwards are the details stated)

— this is only a reason why the command of first fruits should be stated immediately at the time of entry into the Land

(where the obligation applies);

But what place does it have to state it to the Jews while they were still outside the Land,

on the other side of the Jordan,

in the desert where it is not even possible to fulfill the mitzvah?!

Similarly is the question regarding the blessing of the Holy One, blessed be He, on the Shabbat when we bless the seventh month:

Since this is about the blessing of the Holy One, blessed be He, Himself

("the Holy One, blessed be He, Himself blesses it"),

which is completely above the category of man's service,

higher even than the Priestly Blessing, which comes down at least through the intermediary of a priest,

whereas this blessing comes through the Holy One, blessed be He, Himself, without the involvement of a Jew's service — then this blessing should have been on Rosh Hashanah itself, which is a lofty day and includes all the days of the year that follow

(and from this the Jews would have taken the power to bless the eleven months of the year),

not on the Shabbat preceding it

(similar to the Diaspora relative to the Land of Israel)?

Furthermore:

The entire concept of Shabbat Mevarchim⁶¹ is connected with a descent into exile — for when they sanctified based on sighting, there was no concept of Shabbat Mevarchim,

because then they could not know on the Shabbat before Rosh Chodesh when Rosh Chodesh would be,

since it depended on when the witnesses would come and say that they had seen

(in the past)

the moon,

which was on Rosh Chodesh itself,

and only then did the Beit Din sanctify the month

(if they accepted their testimony).

Furthermore:

Even in the time of exile itself, there was also a period

(many years)

when they still sanctified based on sighting⁶²

[as explained in Chassidus⁶³ that even after the destruction, at the beginning of the exile, there remained "remnants" from the time of the Temple,

one of them being the concept of sanctification based on sighting),

when there was still a fixed Beit Din.⁶⁴ Consequently, it is understood that then, too, there was no concept of Shabbat Mevarchim.

From this we see,

that Shabbat Mevarchim is connected specifically in the time of exile itself — with a very great descent,

not merely exile in general,

"we were exiled from our land"⁶⁵,

but exile of double and multiplied darkness.

Moreover:

The Beit Din of the Rif was like the Beit Din in Yavneh regarding the shofar blast on Rosh Hashanah that falls on Shabbat⁶⁶

(as stated in the early authorities⁶⁷).

And based on this, there is room to say and it requires clarification

(since we do not know exactly until what time they sanctified based on sighting)

whether if the Beit Din of the Rif was authorized — whether they sanctified based on sighting *.

For in the time of exile itself, the Rif was already in the middle of the exile

(after the time when there remained at least "remnants" from the time of the Temple)

— if they sanctified based on sighting then,

this only strengthens [the point] that Shabbat Mevarchim is connected specifically with the double and multiplied darkness of exile

(after the time of the Rif)!

Consequently, it is entirely incomprehensible — how is it that the blessing of the Holy One, blessed be He, Himself on Shabbat Mevarchim of the seventh month

("the Holy One, blessed be He, Himself blesses it"),

which is not at all connected with the category of lower things,

but only with "the Holy One, blessed be He, Himself" — should be specifically on Shabbat Mevarchim,

before Rosh Hashanah,

when the entire concept of Shabbat Mevarchim came about as a result of exile,

and in exile itself — the lowest level of this,

double and multiplied darkness?!

The Most High is completely above the entire concept of exile,

and all the more so from what a student of the Alter Rebbe writes,⁶⁸

that in the time of Rabbi Shimon bar Yochai there was no concept of destruction,

and so in the World of Atzilut there is no concept of exile and destruction — how much more so regarding "the Holy One, blessed be He, Himself" — how can it be that the concept that "the Holy One, blessed be He, Himself blesses" the seventh month is specifically on Shabbat Mevarchim, whose entire concept is connected specifically with the greatest descent in exile?!!

This is similar to the aforementioned question regarding Bikkurim — that the commandment concerning them was given specifically outside the Land,

even though their obligation is specifically in the Land of Israel?

And the commandment regarding Bikkurim was issued in speech specifically outside the Land,

which is explained⁶⁹ that so that knowledge of the Holy One, blessed be He, should not negate man's free choice,

"the heart to the mouth is not revealed"⁷⁰,

and it does not come out in speech,

because if it came out in speech, it would compel man;

but in our case, we see that outside the Land, the commandment regarding the mitzvah of Bikkurim was issued in speech.

The explanation of this is:

There is a principle⁷¹ that whatever is highest, most high, is drawn down specifically to the lowest, most low.

And it is understood,

that within this itself there are levels:

the higher the level of the high — the lower it is drawn down.

And accordingly, it is understood regarding our matter:

The Priestly Blessing is an effluence from a place most high and elevated,

above the order of the chain of descent,

the blessing of Hashem

(not the blessing of man).

Therefore it is drawn down to the lowest level — “May He bless you with property,

and may He guard you — from harmful forces”⁷²,

the most lowly matters,

even to a place where one needs to be guarded from undesirable harmful forces.

That is, it is from one extreme to the other — it is drawn specifically from the highest extreme to the lowest extreme.

But the blessing of the Holy One, blessed be He, Himself on the Shabbat when we bless the seventh month derives from an even higher level — “the Holy One, blessed be He, Himself”,

which is above the high of high of the Priestly Blessing,

and furthermore:

it is even higher than the entire category of above and below and the entire category of extremes and from one extreme to the other — therefore it is drawn down to the lowest of low,

and even lower than the lowest of low — a level that is not merely low and lowest,

but a low than which there is no lower,

such a low that is lower than the entire category of high and low!

And therefore the blessing of the seventh month, which “the Holy One, blessed be He, Himself blesses it,” is drawn down not on Rosh Hashanah,

but specifically before Rosh Hashanah — on the Shabbat of blessing which is connected with exile,

and in the exile itself,

not only that “we were exiled from our land”,

but the lowest level in exile — a twofold and manifold darkness,

than which there is no lower,

which is lower even than the category of low,

such a level in exile when the entire matter of sanctification based on sight is no longer present,

and furthermore — not only is it not present in actuality,

but even in potential and ability it is not possible at that time.

This is analogous to the distinction in the highest of high levels

(which is brought about through the descent to the lowest of low)

— between the two versions “In the place where penitents stand, the completely righteous do not stand”⁷³, or

(furthermore)

“the completely righteous are unable to stand there”⁷⁴,

that among penitents there are two levels⁷⁵:

A penitent who is indeed higher than a righteous person,

but it is within the same category and it is within the potential and ability of the righteous person to reach there;

And then there is an even higher level in the penitent

(which comes about through a descent to the lowest of low),

that a completely righteous person does not even have the “ability”⁷⁶ and potential to reach there.

And to such an extent is it emphasized that the blessing of the Holy One, blessed be He, Himself for the seventh month is specifically on the Shabbat of blessing

(before Rosh Hashanah),

that even after there is the calculation of the calendar and one knows in advance that certainly Rosh Hashanah will occur on Thursday

(in this year)

— nevertheless, the blessing of the Holy One, blessed be He, Himself is not on Rosh Hashanah,

but specifically on the Shabbat of blessing that precedes it.

Because the most elevated matter in the blessing of the Holy One, blessed be He, Himself is connected specifically with the low than which there is no lower!

Incidentally:

Since we mentioned earlier

(section 98)

regarding the Rif,

who was in Fez

(in Morocco),

and as his name — “Alfasi” — it is worth noting that regarding the Rambam,

who also was in Fez and afterwards went to Egypt,

one finds something analogous to this matter,

that a most high and elevated matter is brought about specifically through the lowest of low *:

It is known the great descent of the land of Egypt,

that there no sparks of holiness remained,

as explained in the writings of the AriZal⁷⁷ the reason for the commandment “And he shall not bring the people back to Egypt… you shall not again return on this way anymore”⁷⁸,

because after the Exodus from Egypt no sparks of holiness remained there,

consequently a Jew had nothing to go there for.

If sparks of holiness had still been there — a Jew would not only have been permitted to go there,

but he would have been required to go there to refine the sparks,

but since there are no longer any sparks there,

not even sparks of holiness that are “like evil”

(as explained in the discourse “Padeh beShalom”⁷⁹)

and analogous to “a piece⁸⁰ itself becomes a carcass”⁸¹ — a Jew has nothing to go there for,

Because a Jew does not go to any place for nothing,

in every place he goes, Divine Providence leads him there,

as is known the teaching of the Baal Shem Tov which my revered father-in-law, the Rebbe, transmitted in the name of his father the Rebbe

(the Rebbe Rashab)

of blessed memory⁸² — “that when a Jew goes to a place,

it is not that he goes, but rather he is led,

by Divine Providence. So when he comes to a place, the intent is — to cause His name to dwell there⁸³ — to publicize G‑dliness in the world.”

[And even though Egypt is at the ultimate low, to the extent that there are no holy sparks there at all — the Rambam lived there and specifically there wrote his great halachic work, the book Mishneh Torah!].

There is nothing that is not hinted at in the Torah⁸⁴ — so there is a hint in the Written Torah regarding this matter of the Baal Shem Tov's teaching that the blessing of the Holy One, blessed be He, Himself is drawn down specifically on Shabbat Mevarchim,

in a lowest that has no lower beneath it — in the matter of Bikkurim in the Written Torah:

Since Bikkurim is a most lofty drawing down,

therefore the command regarding it is specifically in the lowest place — outside the Land,

across the Jordan,

before entering the Land of Israel

(where the obligation applies).

One sees in this a thing and its opposite:

On one hand, one must take specifically choice fruits from the Land of Israel,

ultimate perfection,

and in this itself there must be choice and superior dates,

not dates from the mountains, etc.⁸⁵;

Together with this,

when was it declared — specifically outside the Land

(where the obligation of Bikkurim does not exist even potentially)!

And this is a hint in the Written Torah regarding the aforementioned matter in the Baal Shem Tov's teaching — that the blessing of the Holy One, blessed be He, Himself — analogous to the supernal Bikkurim — is drawn down specifically on Shabbat Mevarchim,

a matter connected with the double and multiplied darkness of exile,

when even potentially the matter of sanctification based on sight is not applicable.

Also in this there are both extremes,

a thing and its opposite:

It concerns the blessing of the Holy One, blessed be He, Himself,

which is higher even than the Priestly Blessing,

because there it is at least connected with agents of the Merciful One,

but this blessing comes from the Holy One, blessed be He, Himself,

which is incomparably higher than all matters,

even than the power of the congregation,

with which Jews bless in congregation each of the eleven months of the year — as is known the greatness of the wonder and the power of a congregation,

until "congregation" is an acronym for righteous, intermediate, and the opposite of righteous

(which is why it comes specifically with a vav that adds between the beit and the reish)⁸⁶

Nevertheless, it is "here for the individual"⁸⁷:

Here we speak of the blessing of the Holy One, blessed be He, Himself,

the aspect of the individual,

which is incomparably higher than the matter of the congregation⁸⁸,

to the extent that it is not only higher in actuality,

but even potentially a congregation "cannot" reach the aspect of the individual;

On the other hand, the most lofty blessing is drawn down

(not on Rosh Hashanah, but)

specifically on Shabbat Mevarchim,

which is connected with the matter of exile,

and the ultimate descent in exile.

This is the general superiority of the advantage of light from darkness⁸⁹,

that specifically from darkness emerges the advantage of light. And when the darkness is double and multiplied,

a lowest that has no lower beneath it,

below the category of lowest — then the advantage of light emerges,

not merely a light or a great light,

but "I will thank You, Hashem, for You were angry with me"⁹⁰

(as will be revealed in the future to come),

a level that is incomparably higher than the entire category of above and below, etc. — "the Holy One, blessed be He, Himself."

And actually,

in the very matter of "there is nothing that is not hinted at in the Torah"

(that Bikkurim is a hint in the Written Torah regarding the aforementioned point in the Baal Shem Tov's teaching)

the aforementioned matter is also emphasized — that specifically in a lowest comes from the highest:

It is explained in many places⁹¹ regarding the matter of "to the wise, a hint"⁹²,

that in the matter of a hint there are two extremes,

a thing and its opposite:

A hint is specifically in human action,

On the other hand — specifically through a hint one grasps a most lofty wisdom — "to the wise, a hint" — higher than ordinary wisdom.

Thus there is a level in wisdom for which the vessel is the matter of speech and discussion⁹³ until "He has made me dwell in darkness"⁹⁴,

and so forth.

But since these are all vessels for wisdom, they cannot grasp the most lofty wisdom that is beyond vessels.

Specifically through a hint — which is specifically in actual deed — one grasps the most profound and lofty wisdom.

The lesson from this:

One demands of a Jew that he occupy himself also with those who are on levels lower than him,

until the lowest levels.

He might think,

that he will occupy himself indeed with a lowest,

but as a lowest that is in his world,

according to his measure;

but a lowest that is not in his world,

until a lowest that has no lower beneath it — with this he does not wish to occupy himself.

From this we have the lesson of Shabbat Mevarchim the seventh month, which "the Holy One, blessed be He Himself blesses it,"

and from the matter of the first fruits and from the matter of the hint — that specifically being the highest of the high, it must descend into the lowest that has no lower beneath it,

a level that is even not within the category of lower and higher,

like the matter of Shabbat Mevarchim!

This teaches him in his service,

that thus he himself must descend even to one who is a lowest that has no lower beneath him,

not within the category of lower.

And therefore specifically our master, my father-in-law, the Rebbe,

the Nasi of our generation,

revealed the aforementioned Torah of the Baal Shem Tov only in the last days of exile,

the lowest that has no lower beneath him in time — because specifically now one must reach this,

to know that specifically in this lowest that has no lower beneath him lies the highest of the high,

which is above the category of higher and lower

(the Holy One, blessed be He Himself),

and through the fact that one only snaps to the buttons⁹⁵ in the last days of exile,

that there is only the "stand ready all of you"

(in the language of our master, my father-in-law, the Rebbe⁹⁶),

the "you are standing today, all of you" — immediately comes the true and complete redemption and the highest elevations!

The content of this matter is also in today's haftarah:

It says in the haftarah⁹⁷ "Who is this coming from Edom, with crimsoned garments from Bozrah, etc., and all my garments I have stained."

It is not understood:

Granted, in the aspect of Malchut, whose feet descend downward,

it is understood how there "my garments I have stained" applies;

but when speaking about Zeir Anpin,

the Tree of Life,

where "there is no difficulty, etc., nor dispute, etc."

(as explained in the Iggeret⁹⁸ of Ra'aya Mehemna⁹⁹)

— it is not understood how there "my garments I have stained" applies,

and all the more so "all my garments I have stained,"

not one garment — rather "all my garments"!

All the more so when speaking about the Holy One, blessed be He Himself?!

The verse itself explains:

"I have trodden the winepress alone, and of the peoples there was no man with Me¹⁰⁰" — since this speaks about a level of the Supreme One where there is "no man with Me,"

there is only "the Holy One, blessed be He Himself,"

there are no categories at all there,

not even categories of higher and lower — therefore it is drawn down into the very lowest,

the lowest that has no lower beneath him,

which is even not within the category of lower — until that through this can be "all my garments I have stained"!

And the main point is,

that one should not remain with the intellectual comprehension of the matter,

until reaching soul-fainting, etc. — rather one must have the "bagel with butter"!

As is known the story of the Alter Rebbe with R. Avraham the Angel,¹⁰¹ that in order to guard the matter of soul-fainting, the Alter Rebbe took a bagel with butter, etc.¹⁰²

For even the angel was also a soul in a body and connected with the World of Rectification,

and it is obvious that he conducted himself according to the Shulchan Aruch,

that even being an angel, the order of service must not be for him as it was by Nadav and Avihu.¹⁰³

Afterwards, however, there is yet a higher level — the level of the Alter Rebbe,

who then drew down the highest revelations specifically into the very lowest, into a bagel with butter. Not a plain bagel,

which ostensibly would itself be sufficient. Did the Alter Rebbe specifically need a bagel with butter? — Nevertheless he took a bagel also with butter,

because in physicality itself one must take the best of physicality,¹⁰⁴

the first fruits of physicality — the matter of butter,

and there draw down the highest revelations.

And so too conversely — a Jew must take specifically from his first fruits,

the choicest and finest,

and give this and draw it down specifically to a lowest that has no lower beneath him.

As mentioned above,

the lesson from this — that one must occupy himself not only with a lower relative to him,

but with a lowest that has no lower beneath him,

and specifically there one must draw down the highest of the high,

from his first fruits,

the choicest and finest that is in him.

From where does a Jew have the power to do this?

This is not his power,

but rather the power of the Supreme One. For a Jew is a "servant of the king" — and "a servant of the king is a king"¹⁰⁵

(not only "like a king"¹⁰⁶),

consequently he has the power to draw down the highest of the high into the lowest that has no lower beneath him,

because not only is his power

(of the Jew)

the power of the Holy One, blessed be He,

And his power has the status that it is like he himself¹⁰⁷ — regarding the power of his power there is a question whether it is like he himself¹⁰⁸,

but his power is certainly like he himself,

all the more so when speaking about the power of the Holy One, blessed be He — even more so:

A Jew is a "servant of a king is a king",

like the king

(the Supreme One)

himself,

and a Jew is his agent¹⁰⁹ of a person

(the Supernal One)

like himself exactly¹¹⁰.

Along with this, there are also the two extremes mentioned above:

The two explanations of my revered father-in-law, the Rebbe¹¹¹, are known regarding what is stated in Tanya, that the soul is "literally a part of G‑d above" — a) that this is literally the same thing

("literally from above"),

and b) "literally" from the term touch,

a thing that one touches with the sense of touch.

And from this it is understood regarding that which every Jew is an agent of a person like himself exactly — that this is a most exalted matter,

he is exactly like the Supreme One,

and together with this it is drawn down to the very lowest — that one can touch it with the sense of touch,

As is known, the sense of touch is the lowest, beneath which there is no lower,

as the Rambam writes in the Guide for the Perplexed¹¹² that one can say all attributes regarding the Supreme One,

"the hand of Hashem",

"the eyes of Hashem",

"the ears of Hashem"¹¹²,

except for "and Hashem felt",

because even from the perspective of "the Torah spoke in the language of man"¹¹³,

the sense of touch is too low to use it regarding the Supreme One;

and here it is said that every Jew is an agent of a person like himself exactly — that one can touch it even with the sense of touch.

From this comes the practical lesson

(as above)

— in deed is the main thing — that one must actually bring down and draw from the highest matters specifically into the lowest, beneath which there is no lower;

from bikurim to outside the Land;

from the blessing of the Holy One, blessed be He Himself into the exile of double and multiplied darkness.

And since the blessing of the Holy One, blessed be He on Shabbat Mevarchim of the seventh month, from which Jews take strength to bless the eleven months of the year, is in such a manner,

that this is specifically on Shabbat Mevarchim

(connected with the greatest descent¹²⁷):

On one hand, in the future to come there will also be all the distinctions of levels of the order of the chain of descent — there will be "I created it, I formed it, even I made it",

the worlds of Beriah, Yetzirah, Asiyah,

and "everyone who is called by My name" — the world of Atzilut¹²⁸,

which is higher than Beriah, Yetzirah, Asiyah,

also than the Beriah, Yetzirah, Asiyah of the entirety;

and together with this, all this was created "for His glory" of the Holy One, blessed be He — a matter equal to all the levels

(similar to "they shall all know Me"),

and also in Beriah, Yetzirah, Asiyah it is drawn from "everyone who is called by My name".

These two extremes are even more emphasized at the very conclusion of the chapter — "Hashem will reign forever and ever":

It has been discussed many times that in this one sees a thing and its opposite — on one hand it is said that this is "forever",

connected with time,

and "forever and ever",

an eternal time — which proves that we are speaking of a matter that is within the category of time,

because regarding a matter that is entirely above time, it is not possible to say eternality;

and together with this it is said that it is "forever and ever" — an eternal time.

Similar to the Holy Temple — "for generations of generations"

("forever and ever"),

it is a matter within time,

and together with this — eternal.

And so it will be revealed in the future to come — that there will be a world with distinctions of levels and connected with time;

and together with this, it will be seen openly how "Hashem will reign forever and ever",

eternality.

And simply:

Through the service of Jews in the present time in accordance with the above,

that one draws down Divinity into the lowest, beneath which there is no lower — one brings the true and complete redemption when Divinity will be seen openly throughout the entire world.

"And may our eyes behold Your return to Zion with mercy" — as we say in the daily prayer,

and the simple meaning of the words in this is — that we will see openly with fleshly eyes Your return to Zion with mercy,

Like a small child who goes to cheder explains simply:

With the same eyes with which he sees everything today — he asks that he should see Your return to Zion with mercy!

That very soon we will all go together to our holy land,

and there itself — to Jerusalem, the holy city,

"the city of the great King"¹²⁹,

to the Temple Mount,

to the third Holy Temple,

And the verse "I will thank You, Hashem, for You were angry with me" will be fulfilled — from the aspect of the advantage of light from the double and multiplied darkness during the time of exile,

In the true and complete redemption through our righteous Mashiach,

"and may our eyes behold Your return to Zion with mercy",

and with joy and a good heart,

speedily in our very days and in our time.

As discussed many times,

in addition to the common aspects that exist in many matters,

there are also in them unique aspects that change from year to year.

Regarding the Shabbat of blessing the seventh month,

Shabbat Parshat Nitzavim:

It is always Shabbat,

always Shabbat of Parshat Nitzavim,

always at the end of the days of the month of Elul — but on which day of the month it falls, there are changes from year to year. This year it falls on the twenty-fifth of Elul. One must also derive from this a lesson in the service of Hashem.

And even though this is the unique determination of this year — the lesson must be an ongoing action for all times.

Like it is regarding the first of the festivals ¹³⁰,

the matter of the remembrance of the Exodus from Egypt,

that primarily and emphatically it is on the fifteenth of Nissan ¹³¹,

but from this it is drawn to every single day, that we mention the Exodus from Egypt every day ¹³².

Similarly, the lesson of the twenty-fifth of Elul must be not only for this year,

but also for past years — through utilizing the lesson to complete the service of past years

(if it needs to be completed).

And a lesson for future years.

This unique aspect of the twenty-fifth of Elul need not be sought as a "hint in the Torah",

because it is revealed and explicit to all,

even to a small child:

Rosh Hashanah is the sixth day of the act of Creation,

the day Adam the first man was created,

consequently, the first day of the act of Creation is the twenty-fifth of Elul — on the twenty-fifth of Elul the world was created ¹³³.

Regarding the first day of the act of Creation — the twenty-fifth of Elul — there is an explicit portion in the Torah,

at the beginning of the entire Torah — that then it was "In the beginning God created the heavens and the earth" ¹³⁴,

all of creation was created,

as Rashi explains ¹³⁵:

"All the products of heaven and earth were created on the first day, and each one was fixed on the day that was decreed for it,

as it is written, 'the heavens' to include their products, and 'the earth' to include its products."

And as is also explained in the Midrash ¹³⁶ the greatness of the matter that occurred on the first day of the act of Creation — the twenty-fifth of Elul — that then it says ¹³⁷ "And there was evening and there was morning, one day"

(and not "first day"),

— "because on it the Holy One, blessed be He, was alone in His world",

the oneness of Hashem shone openly throughout the entire world.

The first utterance that is stated explicitly in the Written Torah regarding the creation on the twenty-fifth of Elul — is the utterance of "Let there be light" — "And God said, 'Let there be light,' and there was light" ¹³⁸.

In the Oral Torah, our Sages, of blessed memory, say ¹³⁹ that "'In the beginning' is also an utterance",

but explicitly in the Written Torah, the first utterance is "Let there be light" ¹⁴⁰.

A matter that is stated explicitly in the Written Torah has more force than a matter that is learned only from our Sages, of blessed memory — as is understood from what the Gemara says in many places, that regarding a matter that is stated in the Written Torah, even the Sadducees admit to it. Seemingly, it is not understood:

What difference does it make what a Sadducee says,

do we take them into account?!

Rather, from this emerges a practical difference in halachah — regarding a rebellious elder ¹⁴⁰ and the like.

And the distinction is also understood simply:

A matter that is stated explicitly in the Written Torah is more forceful straightforwardly,

in contrast to a matter from the Oral Torah, which requires arriving at it through deliberation, etc.

It emerges from this that on the twenty-fifth of Elul, two matters are emphasized:

In general — the matter that then "the Holy One, blessed be He, was alone in His world",

that in the entire world and in all creations, the oneness of Hashem shone openly. And in particular — that the first utterance that the Almighty said was "Let there be light".

The lesson from this:

First and foremost and in general — a Jew must generally bring it about that in all matters of the world, the oneness of Hashem should shine openly,

"the Holy One, blessed be He, alone in His world".

And in particular — a Jew must go around and say "Let there be light" — let there be light!

And even though "world" is from the term concealment and hiding ¹⁴¹,

consequently, it is difficult for a Jew to illuminate as much as he wants to illuminate in the world — for this too there is a lesson from the utterance "Let there be light":

The commentators ¹⁴² explain that the reason it says "And God said, 'Let there be light,' and there was light" and not "and it was so" as it says regarding the other utterances,

is because the light that came into being in actuality after God's saying "Let there be light" was a lower level of light than the level of light that is meant by the saying "Let there be light".

Therefore it does not say "and it was so",

which would mean that in actuality the same level of light was realized as the Above intended with saying "let there be light",

rather it says "and G-d said, let there be light" — a higher level in light,

"and there was light" — a lower level in light.

Torah is from the term instruction. There must be from this an instruction in the service of man in the matter that a Jew needs to go around and say that it should become light. And one cannot say that the Torah should give an instruction that would weaken a person in his service,

rather every thing was said in order to strengthen him in his service. It is therefore understood that also the matter,

that "and there was light" is a lower level in light than the Above said "let there be light",

does not come to weaken a Jew,

but rather to strengthen him.

The explanation in this — in the service of man:

In light there are several levels,

from below upward — the light of a candle,

the light of the moon,

the light of the sun

(which has no changes in it),

the light of the seven days, etc.

When a Jew goes out into the concealment and hiding of the world with the mission to make light there — it is not enough that only the level of light with which he wishes to illuminate the world should shine in him himself,

rather in him himself there must shine an even higher light

(higher than that which he wishes to effect in the world),

and then he will effect in the world,

and then he will be able to illuminate the world at least with a light lower than the light that he has in himself.

As the matter is simply:

When one wishes to influence another in piety — and this is understandable regarding the other person himself — he himself must be even more pious than that which he demands of the other,

for according to the nature of things, the recipient takes less than the influencer possesses in himself,

with the excuse:

Since his influencer and teacher,

who is indeed a person of virtue and has learned more and knows more than I — is thus and thus pious,

he

(the recipient),

who does not know as much,

can content himself with less than that,

and reach only up to his ankles,

or up to his heart or his eyes of his influencer — but he need not go above the crown of his head of his influencer,

and in the language of our Sages¹⁴² — "Rabbi did not teach it, from where would Rabbi Chiya have it?"!

It is therefore understood,

that when one wishes to influence another in piety,

the influencer must first elevate himself even higher and become more pious than however much he demands of the other,

and afterwards he will influence that one that he should be at least below his level.

For example — in the commandment of charity:

When he demands of another that he give a fifth of his wealth to charity

(which is already a beautification of the commandment)

— he himself must give more than that.

And it is stated¹⁴³ "one should not spend more than a fifth" — the Alter Rebbe already cautioned about this,¹⁴⁴

that when it speaks about "to ransom his soul",

"one who still needs to rectify his soul" — "it is obvious that the healing of the soul is no less than the healing of the body,

that money is not considered,¹⁴⁵

and all¹⁴⁶ that a man has he will give for his soul".

And this is understood when it speaks about another Jew that, from the aspect of "and you shall love your fellow as yourself",¹⁴⁷ one must feel that the soul of the other is like his own soul — he must give him "all that a man has" since it is like "for his soul".

And this is understandable regarding all matters of Judaism that one wishes to effect in another — that he should become a servant of G-d¹⁴⁸ — one must have for this that he

(the influencer)

himself become even higher than "servant of G-d" in order to effect upon that one.

That is:

Even if he stands on a level of "servant of God" as this is in perfection — the level of "faithful servant"

(as explained in the continuation of 5666¹⁴⁹),

as this was in perfection with Moshe Rabbeinu,

as it is written¹⁵⁰ "in all My house he is faithful,"

the perfection of a "faithful servant" — nevertheless, the Gemara says¹⁵¹ that "forty gates of understanding were created in the world, and all of them were given to Moshe except one,"

and regarding the state of Moshe

(having only forty-nine gates of understanding)

it also says "in all My house he is faithful" — and only at the time when "Moshe ascended to Mount Nevo"¹⁵²,

"Nevo" is the letters "Nun Bo"¹⁵³ — Moshe received the fiftieth gate

(as is known from the teaching of the Maggid on this¹⁵⁴).

And accordingly, it is understood in the service of each and every person,

that even if one stands on the level of "servant of God" like Moshe Rabbeinu — "faithful servant,"

"in all My house he is faithful" — when he wishes to influence another that he should be in this category of "faithful servant" — he himself must be elevated even higher to "Moshe ascended to Mount Nevo" — Nun Bo,

the fiftieth gate!

And the drawing near and influence upon others must first and foremost be done in a manner of "Let there be light";

the first "utterance" in this service must be — "Let there be light,"

i.e., the concept of the right hand draws near¹⁵⁵,

a matter of light and right and positive and drawing near.

And this is the lesson that is learned from this day — the twenty-fifth of Elul,

the day of the creation of the world,

regarding which it is stated in the portion of Bereishis "And God said, 'Let there be light,' and there was light."

One might think that he will postpone the study of this until the time of the year when we read and study in the Torah the portion of Bereishis,

starting from Simchas Torah

(when we finish the portion of Vezos Haberachah and "we immediately connect the beginning to the completion"¹⁵⁶ — the portion of Bereishis);

all the more so in this year — when he even has the "good fortune" that the entire portion of Bereishis is studied over the course of only two days

(because Simchas Torah is on the sixth day,

consequently we read the portion on Simchas Torah and then on Shabbos,

and then we already begin the portion of Noach) —

the day of the twenty-fifth of Elul, on which the world was created, teaches

that the lesson must already be learned now. And especially according to what my revered father-in-law, the Rebbe, related¹⁵⁷ that the early Chassidim used to study on the twenty-fifth of Elul the portion of Bereishis until "one day,"

the twenty-sixth of Elul — "second day," etc.

And furthermore — ordinary Jewish people have the custom to recite each day in the Maamados the portion of the account of Creation corresponding to that day.

And furthermore, the main point:

The lesson of "Let there be light" — that one must make light in the world — is not merely an additional matter or a beautification,

but rather this is the most essential matter relating to all matters,

for the service of the entire year.

As even a small child understands:

If one asks him,

what is the difference between the world before the Holy One, blessed be He, said "Let there be light" and afterwards — he will say simply:

Before "Let there be light, and there was light" there were indeed heaven and earth and all their hosts,

but everything was dark,

if he does not use a sharper expression...

And after "Let there be light" it became light!

Thus, from this it is also understood in the service of man how much the matter of "Let there be light" accomplishes,

that this is not merely an addition,

but a change from one extreme to the other — whether it is dark or light!

Give to the wise and he will become wiser still, as this is to be interpreted in his service

And through the service now of "Let there be light,"

making the entire surroundings light — we hasten further towards the fulfillment of the prophecy "at evening time there will be light"¹⁵⁸,

"and the light of the moon will be like the light of the sun, and the light of the sun will be sevenfold, like the light of the seven days"¹⁵⁹,

and a woman will encompass a man¹⁶⁰.

In the true and complete redemption through Moshiach Tzidkeinu — as it is also stated on the first day of the account of Creation

(the twenty-fifth of Elul)

"and the spirit of God hovered over the face of the waters"¹⁶¹,

and it is explained in the Midrash¹⁶² that this refers to "the spirit of Moshiach" — who comes very soon, a soul in a body,

a spirit in a body,

As it is stated in the Rambam¹⁶³ — "A king will arise from the House of David, learned in Torah and occupied with mitzvos like David his father, etc.,

and he will compel all of Israel to walk in it and to strengthen its breaches,

and he will wage the wars of Hashem, etc.,

and he will build the Sanctuary in its place

(and afterwards)

and he will gather the dispersed of Israel, etc.,

and he will perfect the entire world to serve Hashem together, as it is said¹⁶⁴ 'for then I will turn to the peoples a pure language, that they may all call upon the name of Hashem and serve Him¹⁶⁵ with one accord,'"

"and the kingdom will be Hashem's"¹⁶⁶,

Speedily in our days, literally.

Discourse (similar to a talk)

Beginning with the words "You are standing today etc."

[The honorable R. Sh. G. shlit"a approached the Rebbe shlit"a with a bottle of mashke for the completion of a Sefer Torah of Yeshivas Tomchei Temimim.

And the Rebbe shlit"a gave l'chaim also to R. A. T.

(the scribe) and to R. Y. HaKohen D. shlit"a.

The Rebbe shlit"a began to sing "Ein Adir"].

It is also customary to study a matter connected with Rashi's commentary on the weekly portion — a matter that Rashi explains,

or a matter that Rashi does not write even though it requires explanation in the plain sense of the verse;

a matter in the notes of the Tatte on the Zohar of our portion;

on the Shabbosos when we study Pirkei Avos — a matter in that chapter relevant to this Shabbos;

and recently a novelty was added — that a daily lesson in Rambam is studied,

and this custom is spreading,

and due to the endearment of the matter, at the farbrengen we study a matter in the daily lesson of Rambam.

Regarding Rashi, we will dwell on a matter at the beginning of our portion on the verse "You are standing today, all of you, before Hashem your G-d",

[For also in Likkutei Torah of our portion — the Chassidic portion of the week — the first discourse begins with this verse (a part of it was reviewed earlier),

as the Tzemach Tzedek arranged it.

Other portions in Likkutei Torah do not all begin with the first verse of the portion,

but with a verse in the middle of the portion,

or sometimes even from a verse

(matter)

that is not in the portion;

however, Likkutei Torah of our portion begins with the first verse of the portion].

The commentators on Scripture — Ibn Ezra and Ramban and others — dwell on the words "before Hashem your G-d" in this verse and ask — what does it refer to. And they explain that this means "around the Ark"¹⁶⁷,

or "before the Ark and the Covenant"¹⁶⁸.

The necessity for their explanation is understandable — because the phrase "You are standing today, all of you, before Hashem your G-d" requires explanation of what this means;

what situation does "before Hashem your G-d" describe.

Accordingly, it is not understandable why Rashi does not explain this at all,

for seemingly this is a matter that requires explanation in the plain sense of the verse for a five-year-old studying Scripture — what does it mean that Jews stand "before Hashem your G-d"?

Furthermore:

From Rashi it is implied that he even rejects the explanation that this refers to the Ark — for Rashi explains on the verse:

"It teaches that Moshe assembled them before the Holy One, blessed be He, on the day of his death to bring them into the covenant",

which in simple terms, the addition of Rashi with the words "before the Holy One, blessed be He" to what is stated in the verse "before Hashem your G-d" is not understood — from this it is implied that Rashi thereby comes to add and to reject,

that "before Hashem your G-d" here does not mean like "before Hashem your G-d" that is stated elsewhere in the Chumash,

where it refers to the Mishkan or the altar

(and likewise "before Hashem your G-d" that is stated later in Nach,

where Rashi explains elsewhere that this means the Beis HaMikdash etc.),

but here it means simply — "before the Holy One, blessed be He".

Accordingly, it is not understood:

From where does Rashi derive that "before Hashem your G-d" here does not mean as elsewhere — before the Mishkan,

before the Ark,

before the altar and the like?

Furthermore:

Specifically Ibn Ezra and Ramban,

who are also interpreters of the plain meaning of Scripture but also explain according to the secret — as seen elsewhere in Ibn Ezra that he explains according to the secret,

to the point that he writes explicitly that this is a "secret".

And likewise in Ramban — specifically they dwell on this and explain that it means before the Ark;

However, Rashi, who is exactly the opposite — his entire concern is only the plain sense of Scripture,

in Rashi's language¹⁶⁹ "I have come only for the plain sense of Scripture" — and although the Alter Rebbe says¹⁷⁰ that "Rashi on Chumash is the wine of the Torah",

nevertheless, primarily it is the plain sense of Scripture,

only that in this very thing lies "the wine of the Torah"¹⁷¹ — specifically Rashi does not dwell on this,

even though it is a matter that requires explanation in the plain sense of Scripture!

Likewise, it is also not understandable what Rashi does explain on "You are standing" — "It teaches that Moshe assembled them before the Holy One, blessed be He, on the day of his death to bring them into the covenant":

The term "teaches" implies that this comes to teach a novelty. It is entirely not understandable what is the novelty of Rashi's explanation "that Moshe assembled them before the Holy One, blessed be He, on the day of his death to bring them into the covenant" beyond what is stated in the verse itself:

"Moshe gathered them" is the simple explanation in the verse,

because simply, Moshe gathered them together here

(who else gathers Jews together?!);

"before the Holy One, blessed be He" is stated in the verse — "before Hashem your G-d";

"on the day of his death" is understood simply from the continuation of the matter at the beginning of Parshas Vayeilech,

that "you are standing today" is part of one long speech that Moshe said on the day of his death

("I am one hundred and twenty years old today,

today my days and years are complete,

on this day I was born and on this day I will die");

and "to bring them into the covenant" is stated in the verse — "to cause you to pass into the covenant of Hashem your G-d".

From this we see that all the details that Rashi explains are explicitly stated or understood simply in the verse — so why does Rashi write an explanation at all,

and even adds "it teaches",

that this is a novelty?!

And all these matters must be understandable according to the simple meaning of Scripture,

because one cannot say that Rashi

(whose purpose is to explain the simple meaning of Scripture for a five-year-old studying Scripture)

relies on the commentators of Rashi

(who were not yet extant in Rashi's time),

and especially since the commentators do not answer the aforementioned points of precision.

Along with several more points of precision — as will be explained below.

In the notes on the Zohar of our parshah, there are no notes on the Zohar of Parshas Nitzavim,

only on the Zohar of Parshas Vayeilech

(which in this year comes as one parshah together with Parshas Nitzavim).

He focuses¹⁷² on the statement of the Zohar¹⁷³ "Fortunate are Yisrael that the Holy One, blessed be He, desired them, and because He desired them, He called them sons, firstborn, holy ones, brothers",

and explains the levels in the sefiros,

that "brothers" refers to Zeir Anpin etc.,

and "He desired them" is "desire in the aspect of Kesser".

However, he does not explain how this matter applies in the service of man — relying that since one learns Chassidus based on Kabbalah, one will know on one's own how to interpret this in the service of man. He only writes how this is in the sefiros and according to Kabbalah, and relies that one will interpret it on one's own in avodah.

And as the father writes in his letters¹⁷⁴,

that in order to add "more sharpness and salt" in every matter that one learns in Torah, one must see "that the matters be more and more founded upon the wisdom of truth,

according to Kabbalah,

which is the truth of Torah,

and it is the dew and the light in Torah,

for then the matters will be clearer and more illuminating,

and all the matters will then rise like a bud and blossom,

meaning rounded from every side and angle,

so that it is then seen and well recognized that the matter is true etc.",

because when one learns a matter of homiletics,

even in Chassidus,

since "the Torah spoke in the language of men",

one can err in it,

but when it is founded upon the matters as they are in Kabbalah,

in the sefiros — then it protects from making an error.

This is also connected with what, recently in particular

(as has been spoken about many times)

has become a habit that when one learns a matter, one runs through it like water,

and one latches onto words,

that "the Torah spoke in the language of men" — one has only the words,

but one forgets the content about which it speaks,

that it speaks about living people

(the Torah spoke in the language of men)

and one must simply understand with comprehension and grasp how this is in a living person,

in the soul powers of a man and in actual avodah,

i.e., how this is in actual reality in this world — and because of this, all kinds of questions and difficulties arise...

I do not know the reason why such a habit has developed. Even if I do know — it is not the time at this farbrengen to speak about it...

The One Above helped, and in my own case it happened — and just this past week,

a few days before Shabbos:

There was discussion about the matter of delight and will¹⁷⁵,

which is discussed at length in Chassidus — and they caught on and were satisfied that this is also connected with the time. Before Rosh Hashanah,

as explained in the discourses of Rosh Hashanah¹⁷⁶ that in order to effect on Rosh Hashanah the "make Me king over you"¹⁷⁷,

one must effect above,

so to speak,

the delight in the matter of kingship,

and afterwards — the will for kingship.

He was thinking to himself about will and pleasure—eh! One does not need an intellect for this—because the subject of will and pleasure is a whole topic in the continuation of Tora¹⁷⁸ and Tarsa"v¹⁷⁹,

and in several places in Chassidus,

in the maamarim of my revered father-in-law, the Rebbe¹⁸⁰,

and in the maamarim of the Rebbes who preceded him¹⁸¹!

And what is the difference between will and pleasure explained in these discourses¹⁸²—that will is a matter of running, inclination, and drawing toward something that is outside of itself. Pleasure is the opposite—it is a matter of rest,

and true pleasure, and especially the perfection of pleasure, is when a person takes pleasure in his own essence,

he ascends to his essence¹⁸³.

I asked him about a simple law in Shulchan Aruch Orach Chaim:

There is a law in the laws of Shabbos¹⁸⁴ that there must be Oneg Shabbos,

and with what does one delight?—with Kiddush Shabbos over wine, and with eating and drinking, meat and wine

(and as explained in Tanya¹⁸⁵—one who eats fatty meat and spiced wine "in order to fulfill the mitzvah of Oneg Shabbos and Yom Tov").

I asked him:

Last Shabbos

(and also Friday night)

you made Kiddush over wine,

and with that you fulfilled the mitzvah of Oneg Shabbos—did you then feel that you ascended to your essence?!

He does not understand what I am saying. That he does not understand what "his essence" means and what "ascends to his essence" means—that I believe him...

When one speaks about will and pleasure, one must first of all understand what one is speaking about. True, it is written in Chassidus that will is inclination and drawing to something outside of itself,

and pleasure is rest,

he takes pleasure in his own essence—but it is not enough to repeat the letters,

rather one must understand how this is in the powers of man—for the Torah spoke in the language of men.

Consequently,

one must think into it:

You made Kiddush over wine,

with which you fulfilled the pleasure of Shabbos,

so is the law in Shulchan Aruch,

and the explanation in the fulfillment of the mitzvah of Oneg Shabbos is not that one decides that one will have pleasure,

but that one actually has pleasure—so think into it:

The Shulchan Aruch rules that you fulfilled the mitzvah of Oneg Shabbos through Kiddush,

meaning that you actually had pleasure—does that pleasure consist of your having felt that you then ascended to your essence?!

He knows that there was will—because he had an inclination and drawing outside of himself to make Kiddush over wine—but did he then ascend to his essence—

he does not even know what his essence is,

ordinary people do not know what their essence is,

and what does it mean to ascend to his essence—so how can he know whether he ascended to his essence?!

And I added:

You have a small child,

go to him and ask him:

When one gives him sweets, does he have pleasure from it? Certainly. Does he then ascend to his essence?!...

I do not know if that person went to ask the child,

but if he did go—then it is understandable what the child answered him!

And this is also regarding adults—that when one has pleasure,

it does not necessarily mean that one ascends to his essence,

as we see when one makes Kiddush over wine.

And the truth is—that one does not demand of a Jew that he know what his essence is:

One demands of a Jew that he learn Torah and fulfill mitzvos;

there is nowhere any command that one must know what one's own essence of man is! One did not learn about this in the yeshivah of "Tomchei Temimim" with a thirteen-year-old child!

Only when he grows older, and if he is an investigator and understands in the wisdom of the soul—he thinks into it and tries to understand what his revealed powers consist of, and the included powers, and the essence of man, etc.;

but there is no necessity that a Jew know this.

Until there are Jews with long white beards who do not know what this is,

and they accept with kabbalas ol that pleasure means that he ascends to his essence without any understanding of the matter.

All the more so when one speaks about pleasure Above—certainly he does not understand what the essence of the Above One means,

and all the more so not what essence and whatness means!

He will come and argue:

It is written in Torah Or that "the light is in revelation, and therefore even infants know that there is an existing G-d, etc.,"

and the name of heaven is fluent in their mouths,

which refers to Essence and Being - and since it must be "praying with the knowledge of this infant,"

consequently he also knows

(the great one)

about Essence and Being!

It is, however, understandable that he does not understand what this is,

and all the more so does not understand what it means that at the time when the Most High delights Himself, He ascends to His Essence!

And may it be His will that one begin to contemplate and understand the words that are spoken.

This is a certain thing - that what is written in Chassidus is true,

that will is a tendency and extension outward from itself,

and delight is rest,

that He delights Himself and ascends to His Essence;

but together with this, may it be His will that one bring this down into understanding and comprehension through understanding how this is in the powers of man here below,

in a living person,

and in actual service,

through which one will come to understand how this is above.

And likewise regarding the matter in the gloss on the Zohar:

He explains there how the matter of "Fortunate are Israel that the Holy One, blessed be He, desired in them, and because He desired in them He called them sons, firstborn, holy, brothers" is according to Kabbalah in the Sefiros;

One must, however, understand this in understanding and comprehension through that which one understands how this is in the powers of man and the service of man in a living person below:

Since the attribute of the Holy One, blessed be He, is measure for measure - in order to understand what is meant by "the Holy One, blessed be He, desired in them,"

the supernal will,

one must understand how this comes down into the will of man below,

and how this is in the service of man - that at the time when a Jew prays to G-d and in general when he performs his service - how must he arouse within himself his will in order to arouse the will of the Most High in Israel

("He desired in them").

And as will be explained further.

On this Shabbat one learns - as it is written in the tablets - two chapters,

the last two chapters of Pirkei Avos.

And as was discussed last Shabbat, it is fitting that one speak about a common matter in both chapters

(since the two chapters come together).

And this is also connected with today's lesson in Rambam,

and also with the Rashi at the beginning of our portion on "You are standing,"

and also with the glosses on the Zohar.

And as will be explained further.

In today's lesson in Rambam, one concludes the Order of Seeds,

which concludes with the laws of the Sabbatical Year and Jubilee,

and one begins the Order of Service, beginning with the verse "Ask for the peace of Jerusalem, may those who love you be at peace" and then the laws of the Chosen House.

One will dwell both on the conclusion of the laws of the Sabbatical Year and Jubilee and on the beginning of the laws of the Chosen House,

and the connection between them,

and also a matter from the Rambam lesson of the conclusion of Shabbat. And also connect this with the source references on the Rambam - as the praise and superiority of source references in general and specifically on the book Mishneh Torah of the Rambam was explained.

The Rambam concludes the laws of the Sabbatical Year and Jubilee:

"And not only the tribe of Levi, but every person from all who come into the world whose spirit moved him and whose understanding comprehended to separate himself to stand before G-d, to serve Him and to worship Him, to know G-d, and he walked upright as G-d made him, and removed from his neck the yoke of the many calculations which men seek,

behold, this one is sanctified as holy of holies, and G-d will be his portion and inheritance forever and ever, and he will merit in this world that which is sufficient for him, as He granted to the priests and Levites,

behold, David, peace be upon him, says: 'G-d is the portion of my lot and my cup; You uphold my destiny.'"

On this, one marked in the source references - "Nedarim 62,

a." where it is stated:

"It is written: 'And the sons of David were priests,'

rather, just as a priest takes first, so too a Torah scholar takes first,"

and therefore it is stated "the sons of David were priests,"

although the sons of David are from the tribe of Judah

(not from the tribe of Levi),

because the sons of David "were wise and their law was like that of priests"

[in the manner that one finds regarding David himself - that he is called "Edino the Ezrite - when he was engaged in Torah, he made himself soft as a worm"].

And this was marked as a source for the words of the Rambam that "not the tribe of Levi alone, but every individual etc. whose spirit moved him etc. to separate to stand before the L-rd to serve Him etc.,

behold, this one is sanctified as holy of holies etc. just as he merited for the priests and Levites etc."

The reference, however, is only with difficulty

(as follows),

and consequently, if one could not find a better source for the words of the Rambam - there would indeed be a place, at least with difficulty, to reference the Gemara;

but since the reference is with difficulty,

if it is already a difficulty and a distant reference - it is better to reference another Gemara,

as follows *.

The difficulty in this citation to Nedarim:

The Gemara in Nedarim speaks precisely about a Torah scholar,

who, by virtue of his Torah study, is "takes precedence" like a priest. But the primary role of the tribe of Levi - about which the Rambam speaks in this halachah is - not so much the matter of Torah

(which belongs primarily to the tribe of Yissachar,

not to the tribe of Levi),

but rather "to stand before the L-rd to serve Him and to worship Him",

"to serve the L-rd, to minister to Him" - the matter of service and prayer.

That is, that which "his spirit moved him" through which "every individual" becomes like the tribe of Levi consists

(not so much of Torah, but)

primarily of service and prayer

("to serve the L-rd, to minister to Him").

And although the Rambam writes that the role of the tribe of Levi is both the matter of "to serve the L-rd, to minister to Him" and also "to teach His upright ways and righteous judgments to the many, as it is said, 'They shall teach Your judgments to Jacob and Your Torah to Israel'",

and in the language of the Rambam in this halachah:

"his spirit moved him" - the matter of service of the heart,

"and his intellect understood",

"to know the L-rd" - the matter of service in the intellect of the mind,

Torah study - this, however, speaks primarily about rulings of laws and instructions in the Torah as Jews need to conduct themselves in practice,

and not so much the matter of deliberation in Torah study which pertains primarily to the tribe of Yissachar.

Therefore, the citation to Nedarim - where it speaks specifically about a "Torah scholar"

(that he "takes precedence" like a priest)

whose excellence is specifically Torah study - is not so straightforward as a source for the words of the Rambam which speak about "his spirit moved him" for the primary role of the tribe of Levi - service and prayer.

And in addition to this:

The Rambam writes that "every individual etc. whose spirit moved him etc. to separate etc. behold, this one is sanctified as holy of holies etc."

(earlier he writes that "not the tribe of Levi alone etc.",

including the tribe of Levi,

also ordinary priests,

but afterwards he writes that one becomes "sanctified as holy of holies")

- which "holy of holies" does not apply to ordinary priests,

but specifically to the High Priest who specifically enters the Holy of Holies - as it is stated "and Aaron was separated to sanctify him as holy of holies"

(incidentally:

one should have cited this verse for the words in the Rambam "to separate etc. sanctified as holy of holies"]:

However, from the Gemara in Nedarim it emerges that a "Torah scholar takes precedence" only like a priest

(ordinary),

and therefore it is stated about the sons of David "they were priests

(ordinary)

",

but from this there is no teaching that the Torah scholar becomes "sanctified as holy of holies" like a High Priest.

Therefore - if one is already citing a difficult and distant reference for the halachah in the Rambam

("not the tribe of Levi alone etc.")

- it is better to cite the Mishnah and sugya at the end of tractate Horayot,

where it is stated that in general the order regarding precedence in redeeming captives

(if one can only redeem one of the captives),

that "a priest precedes a Levite

(as the Gemara derives from the aforementioned verse "the sons of Amram: Aaron and Moses, and Aaron was separated to sanctify him as holy of holies"),

a Levite precedes an Israelite,

an Israelite precedes a mamzer etc.",

But this is only "when they are all equal

(in wisdom),

but if a mamzer is a Torah scholar and a High Priest is an ignoramus,

a mamzer who is a Torah scholar precedes a High Priest who is an ignoramus",

"and whoever is greater in wisdom precedes his fellow".

And as the Gemara derives it from the verse "she is more precious than pearls,

(that Torah is precious)

than a High Priest who enters the innermost sanctum".

What from this, one has everything that one learns from the Gemara in Nedarim

(that a Torah scholar is like a Kohen),

and furthermore - that "every man from all who come into the world whose spirit moved him and whose understanding enabled him to separate himself to stand before the L-rd to serve Him etc." is not merely like an ordinary Kohen,

but "behold, this one is sanctified as the Holy of Holies,"

like a High Priest

(and even higher - if it is a High Priest who is an ignoramus)

"who enters the innermost chamber,"

into the Holy of Holies, which one does not learn from the Gemara in Nedarim,

as above.

Based on this, another matter in this Rambam is understood:

The Rambam writes in his introduction to his book that the book is "halachot halachot." What this means simply is that everything that he writes in his book must be relevant to practical halachah.

And one cannot say that the principle that his book is "halachot halachot" does not apply to the words of the Rambam at the end of several halachot - words of ethics or homily and words of encouragement or promise of reward,

that in this there is no halachah. Even if one says that there are a few lines in the book of the Rambam that are only words of ethics - but in this case - the Rambam gives an entire halachah on this matter that "not the tribe of Levi alone etc." - one cannot say that this is an exception from his entire book and that in this there is no halachah,

but certainly this too is a part of "halachot halachot."

It is not understood what is the practical halachah that emerges from this halachah?

According to the above - that the words of the Rambam are connected to the Gemara in Horayot - this is understandable:

Since "every man from all who come into the world whose spirit moved him etc. to separate himself to stand before the L-rd to serve Him etc., behold, this one is sanctified as the Holy of Holies,"

"it is more precious than pearls,

than a High Priest who enters the innermost chamber" - from this emerges a practical difference in halachah,

as the Mishnah says in Horayot,

that one who is lower than a High Priest but is a Torah scholar,

he takes precedence over a High Priest who is an ignoramus regarding the redemption of captives.

And as the Gemara relates an actual incident with Shmaya and Avtalyon:

"An incident with a certain High Priest who left the Temple and everyone was going after him; when they saw Shmaya and Avtalyon, they left him and went after Shmaya and Avtalyon,"

and in continuation of this, the High Priest said to Shmaya and Avtalyon "let the sons of the nations come in peace

(it is a derogatory expression because Shmaya and Avtalyon came from the descendants of Sancheriv - Rashi)

etc."

What is the reasoning in this why "everyone" left the High Priest and followed Shmaya and Avtalyon - is:

"that a Torah scholar takes precedence over a High Priest who is an ignoramus in every matter,

as we say at the end of tractate Horayot: it is more precious than pearls, than a High Priest who enters the innermost chamber,

and this High Priest who is an ignoramus was not proper, as he said 'so let the sons of the nations come,'

and many priests who were not proper were in the Second Temple, as we say in the first chapter

(that there were High Priests in the Second Temple who bought the High Priesthood)."

One sees from this that although Shmaya and Avtalyon were converts,

through the fact that "his spirit moved him and his understanding enabled him to separate himself to stand before the L-rd to serve Him and to worship Him to know the L-rd etc., behold, this one is sanctified as the Holy of Holies,"

"it is more precious than pearls,

than a High Priest who enters the innermost chamber."

What the explanation of this is,

of course,

is not that through this one becomes a High Priest literally, that one may enter the Holy of Holies etc.,

Shmaya and Avtalyon certainly did not enter the Holy of Holies,

for that one specifically needs a High Priest on Yom Kippur with the service of the incense,

they did not even enter the Courtyard of the Priests;

Rather, the explanation of this is,

that through the fact that "every man" "whose spirit moved him and his understanding enabled him to separate himself to stand before the L-rd to serve Him and to worship Him to know the L-rd etc., behold, this one is sanctified as the Holy of Holies,"

one becomes a High Priest in spirituality,

to the extent that this is also relevant practically in halachah - that "it is more precious than pearls,

than a High Priest who enters the innermost chamber,"

and the Torah scholar takes precedence over the High Priest who is not proper.

That is to say that in this there are two separate halachot:

The halachot that distinguish the tribe of Levi from the rest of the children of Israel - that specifically one from the tribe of Levi literally may enter and perform the service in the Holy Temple,

and specifically a High Priest may enter on Yom Kippur into the Holy of Holies - as explained further in the Book of Service;

Afterwards there is a special halachah - which is discussed at the end of Hilchos Shemittah and Yovel - that "not only the tribe of Levi, but every person whose spirit moves him etc. to stand before the L-rd to serve Him etc., behold this one is sanctified as holy of holies."

And this is relevant to halachah - that he takes precedence over the Kohen Gadol, contrary to what is proper, regarding the redemption of captives.

Earlier in Hilchos Shemittah and Yovel, it discusses the sanctity that Shemittah and Yovel bring about - which is lower than the sanctity of Terumah,

and certainly lower than that of Kodesh,

and certainly lower than that of Kodshei Kodashim;

afterwards at the end of the chapter, one comes to something even higher than the matter of Shemittah and Yovel - the matter of "holy of holies" which is brought about in the person - that "every person whose spirit moves him etc., behold this one is sanctified as holy of holies."

And based on this it is also understood that here

(at the end of Hilchos Shemittah and Yovel)

it does not discuss the person who "his spirit moves him etc. and he casts off from his neck the yoke of the many calculations which the children of man seek,

behold this one is sanctified as holy of holies and the L-rd will be his portion and inheritance forever and ever and he will merit in this world sufficient sustenance as He granted to the Kohanim and Levites etc." - he completely separates from labor,

just as the tribe of Levi literally must do

(that "they are separated from the ways of the world and do not wage war like the rest of Israel etc.")

and he casts himself upon the community - because the law is

(as the Rambam himself rules,

that "anyone who sets upon his heart to occupy himself with Torah and not do labor and support himself from charity, behold this one profanes the Name etc.";

only a small amount of labor is certainly present with him,

not like the tribe of Levi literally who do not do any labor.

As it was with Hillel the Elder - "Hillel the Elder used to chop wood and used to learn before Shemayah and Avtalyon and he was poor to the utmost poverty" - as the Gemara relates that "every single day he would do

(Hillel)

and earn a Tarpayik

(a Sela of the province which is half a dinar - Rashi)

half of it he would give to the guard of the study hall and half of it for his sustenance and for the sustenance of his household" - he did some labor so that he would not need to come to support himself from charity.

Now from this we learn that "Hillel obligates the poor" in the study of Torah:

"To a poor person they say, why did you not occupy yourself with Torah? If he says, I was poor and preoccupied with my sustenance,

they say to him, were you poorer than Hillel etc." and nevertheless Hillel occupied himself with Torah.

And similarly "Rabbi Elazar ben Charsom obligates the wealthy."

After finishing Hilchos Shemittah and Yovel, we begin in today's lesson of Rambam Sefer Avodah the beginning of Hilchos Beis HaBechirah.

And regarding the well-known question in the Talmud why one tractate is juxtaposed to another,

because the order of the tractates in the Talmud is also precise.

Similarly, one can say also regarding the halachos in the Rambam,

that the order in this is precise. One must understand the juxtaposition of Hilchos Shemittah and Yovel and Hilchos Beis HaBechirah.

So the explanation of this simply is:

The conclusion of Hilchos Shemittah and Yovel is about the role of the tribe of Levi,

and how "every person" can attain to this - "every person etc. whose spirit moves him etc. to stand before the L-rd to serve Him etc.,

behold this one is sanctified as holy of holies etc." And this "to stand before the L-rd to serve Him" of the tribe of Levi

(and of "every person etc. whose spirit moves him etc.")

was in the Holy Temple,

Beis HaBechirah.

Consequently it is understandable that after "his spirit moves him etc. to stand before the L-rd to serve Him" in the Holy Temple - he must learn the halachos of Beis HaBechirah regarding the laws of the Holy Temple where he stands before the L-rd to serve Him.

And based on this it is understood that it is not merely a connection from the end of Hilchos Shemittah and Yovel to Hilchos Beis HaBechirah,

rather the study of Hilchos Beis HaBechirah is a necessity for the tribe of Levi physically,

and for "every person etc. whose spirit moves him etc." - at least as Beis HaBechirah and the service there is in spirituality.

Based on the above, one will understand how the matter in today's lesson of Rambam also has a connection with "You are standing today, all of you, before the L-rd your G-d etc.,"

and based on this one will also have a delightful explanation in a matter that is stated in Chassidus - in Likkutei Torah at the beginning of our parshah and its connection with Nigleh,

and the difference between them in practical halachah.

The Alter Rebbe establishes himself in Likkutei Torah at the beginning of our portion on the verse "You are standing today, all of you etc."

And he explains that all ten levels of Jews enumerated in the verse from "your heads, your tribes etc." until "your wood cutters" and "your water drawers" stand together and are "standing and ascending in their first source" on Rosh Hashanah,

because "all of Israel are one complete structure and the totality of their souls...

is divided into ten levels,

and on Rosh Hashanah all the levels ascend, even from your wood cutters to your water drawers, which are aspects and lower levels etc., so that all of them ascend upward to the source of their quarry...

all gather together to become as one."

And he continues to explain,

that in holiness, the end is interwoven in the beginning,

"for He has no aspect of beginning and end,

and therefore the Sages of blessed memory said: Be very humble of spirit before every person, because in each and every one there is an aspect and level that is not in his fellow, and all need each other. And thus there is an advantage and superiority in each and every one that is higher than his fellow, and his fellow needs him.

And as a parable of a human being who is a structure with a head and legs,

that although the legs are the lowest level and below, and the head is the highest and superior to it,

nevertheless, in one aspect the legs have an advantage and superiority, for one must walk with them, and they also are the supporters of the body and the head etc.,

and thus there is no completeness to the head without the legs,

so too all of Israel are one structure,

and thus even one who thinks in his mind that he is an aspect of a head relative to his fellow, behold he has no completeness without his fellow, and a deficiency will be found in his soul that his fellow completes him, and through this he will be nullified and humble of spirit before his fellow, without a person finding head and end etc."

One must understand:

Every matter that is stated in the inner dimension of the Torah must also be reflected in the revealed dimension of the Torah, because they are like a soul and a body,

the inner dimension of the Torah is the soul of the Torah, and the revealed dimension of the Torah is the body of the Torah.

And just as every thing that is in the soul is reflected in the body of a person,

because it is the soul of the body that makes it a living being,

until as it is explained in Tanya that "the 613 kinds of powers and vitality included in it

(in the soul)

in its essence and substance, to go from potential to actual and from concealment to revelation, to vitalize the 248 organs and 365 sinews of the body through their enclothing in the animal soul, which also has these 613 powers and vitality" — so too one must say,

that every matter that is stated in the soul of the Torah is stated not only in hint,

but explicitly in the body of the Torah.

One must know where in the revealed dimension of the Torah is reflected the matter explained in Likkutei Torah — that regardless of the division according to Torah between "your heads, your tribes" and "your wood cutters" and "your water drawers,"

in one aspect there is an advantage in "your wood cutters" even relative to "your heads, your tribes."

Also, one must understand:

From every matter there must be a practical difference — a ramification in practical halachah. What is the ramification in halachah from what is explained in Likkutei Torah?

And one could say that the reflection in the revealed dimension of the Torah of what is explained in Likkutei Torah is the aforementioned halachah in the Rambam at the end of the Laws of Shemittah and Yovel

(based on the Gemara in Horayot)

— where he states in practical halachah that "every single person of the inhabitants of the world,"

every Jew,

even one who is of the aspect of "your wood cutters" and "your water drawers,"

even a son of converts,

and below that

(as explained in Horayot),

whose "spirit was moved etc." — "behold, this one is sanctified as the Holy of Holies,"

like a High Priest.

And from this emerges the ramification for practical halachah,

that if the High Priest is not proper, then the person whose spirit was moved etc. takes precedence over the High Priest regarding the redemption of captives — "it is more precious than pearls,

than a High Priest who enters the innermost sanctum!"

We will also dwell on a matter at the beginning of the Rambam lesson of this Motzaei Shabbat

(chapter 2, law 4 of the Laws of the Chosen House):

At the beginning of chapter 2 of the Laws of the Chosen House, the Rambam writes:

"The place of the altar is precisely designated,

and one may never change it from its place, as it is said: 'This is the altar for burnt offerings for Israel.'"

[And the source for this is from the Gemara in Zevachim: "Three prophets ascended with them from the exile,

one who testified to them etc. about the place of the altar etc."]

And as the Rambam.

Elaborates after this - that the place of the altar is precisely designated

(even before the Holy Temple was built)

- "It is a tradition in the hands of all that the place where David and Solomon built the altar on the threshing floor of Aravnah is the place where Abraham built the altar and bound Isaac upon it,

and it is the place where Noah built when he came out of the ark,

and it is the altar upon which Cain and Abel offered,

and upon it Adam the first offered a sacrifice when he was created,

and from there he was created,

the Sages said: 'Adam was created from the place of his atonement.'"

One must understand:

Also the entirety of the Temple must be specifically in its place - as the Rambam writes in the Laws of Kings "and he shall build the Temple in its place." And as the continuation of the Rambam also here "to build the House of the L-rd on the mountain in Jerusalem, on Mount Moriah."

And likewise in chapter 1 of the Laws of the Chosen House:

"Once the Temple was built in Jerusalem, all places were forbidden to build in them a house for the L-rd and to offer in them a sacrifice,

and there is no house for all generations except in Jerusalem alone and on Mount Moriah which is in it, as it is said: 'And David said: This is the House of the L-rd G-d and this is the altar for burnt-offering for Israel.'"

And on the contrary:

That the place of the altar is precisely designated is seemingly included in this, that the Holy Temple should be in its place - because the altar is within the Holy Temple.

That is, when the Holy Temple is built in its designated place,

the altar will automatically be in its designated place.

One must therefore understand - why specifically regarding the altar does the Rambam write that "its place is precisely designated etc.,"

and regarding the Holy Temple the Rambam writes only in a general manner that it must be "in Jerusalem on Mount Moriah,"

and as he writes

(regarding the Third Temple)

"and he shall build the Temple in its place" simply

(not its place is precisely designated).

Furthermore:

Regarding the First Temple it is stated that David had a scroll in which was written the entire pattern of the Temple, as it is said: "All in writing from the hand of the L-rd, He made me understand." It is therefore understandable that the place of the Temple

(like all the details in the Temple)

was certainly indicated from above where it must be built precisely - consequently this too is "its place is precisely designated."

The explanation of this:

The Rambam writes:

"The building that Solomon built is already explained in Kings,

and likewise the future building to be built, although it is written in Ezekiel, it is not explained and clarified. And the people of the Second Temple, when they built in the days of Ezra, built it like the building of Solomon and somewhat like the things explained in Ezekiel,"

as we see in Tractate Middot

(which states the measurements of the Second Temple)

that it is "like the building of Solomon and somewhat like the things explained in Ezekiel."

From this it is understood that there are differences between all these three Temples:

The First Temple

(the building that Solomon built)

was built as "explained in Kings." The Second Temple

(which they built in the days of Ezra)

they built "like the building of Solomon" but additionally "somewhat like the things explained in Ezekiel,"

that is, in several details different from the building of Solomon. And the Third Temple

(the future building)

will be as it is stated in Ezekiel.

And as we see in practice that the Second Temple was built in several details with a different measure than the First Temple.

And likewise the Third Temple will be different in several details from the first Temples.

And based on this it is understood that "All in writing from the hand of the L-rd, He made me understand" was said specifically regarding the First Temple,

but there is no command that "and so you shall do"

(as was the command regarding the building of the Tabernacle)

also for the Second and Third Temples like the First Temple.

According to this it is understood that in general the Temple must indeed be built "in its place"

(and so will be the Third Temple - "and he shall build the Temple in its place"),

that is, in Jerusalem and on Mount Moriah and not in another place

("Once the Temple was built in Jerusalem, all places were forbidden to build in them a house for the L-rd etc.,

and there is no house for all generations except in Jerusalem alone and on Mount Moriah etc.");

But its place is not "precisely designated" - because each Temple was built differently also regarding its measure and its specific place on Mount Moriah itself,

for the Temple Mount was five hundred cubits by five hundred cubits, whereas the Holy Temple did not occupy the entire area,

consequently its place is not "precisely designated" where and how much it occupied from the five hundred cubits by five hundred cubits.

And there is no question from "All in writing from the hand of the L-rd, He made me understand" - that according to this its place is precisely designated as indicated from above - because this was said specifically regarding the First Temple,

not regarding the other Temples.

However, the altar is "its place is precisely determined, and its place is never changed,"

meaning that in all the Temples — regardless of how large the Temple itself was and the changes from one Temple to the next — the altar in the Temple must be in the same place — "its place is precisely determined."

And therefore there is also no question — that ostensibly the precise place of the altar depends on the Temple being in its place

(because the altar is within the Temple)

— because the place of the Temple needed to be only generally within the five hundred cubits by five hundred cubits of the Temple Mount,

but within this itself there can be changes,

however, the altar in the Temple itself is "its place is precisely determined."

On the other hand, there is in this something that is not in that — there is an advantage in the place of the Temple relative to the place of the altar:

The place of the altar does not preclude building an altar in a second place. As is seen in practice,

that although the place of the altar

(the place is precisely determined)

"is the place where Abraham built the altar and bound Isaac upon it," we find that the Patriarchs later built an altar in another place and offered sacrifices upon it in another place.

However, the place of the Temple precludes Temples in other places — "since the Temple was built in Jerusalem, all places are forbidden to build in them a house for God, etc.,

and there is no house for all generations except in Jerusalem alone and on Mount Moriah."

On the other hand, the place of the altar has the advantage over the place of the Temple — that "its place is precisely determined."

There is another matter in the law in the Rambam for which, for now, I have not found a sufficient explanation.

And may it be His will that I find the explanation for this,