English translation — שיחת ש"פ בראשית, מבה"ח מר-חשון ה'תשמ"ה התוועדות א'

Shabbos Bereishis is, as its name implies –

the first Shabbos of the year.

That is, although Shabbos Bereishis is simply called thus after the portion that is read on this Shabbos –

"Bereishis bara Elokim es hashamayim v'es ha'aretz" –

nevertheless, everything is precise,

and when it is called "Shabbos Bereishis",

where "Bereishis" means "in the beginning",

it also contains the interpretation that this is the first Shabbos of the year,

just as "Bereishis" is the beginning of creation.

One must understand:

The year begins with Rosh Hashanah,

and from then until Shabbos Bereishis there are several Shabbasos –

beginning with Shabbos Shuvah

[or Shabbos Rosh Hashanah,

when the yom tov of Rosh Hashanah occurs on Shabbos],

and afterwards several more Shabbasos –

so why is it said that Shabbos Bereishis is the first Shabbos of the year?!

The answer to this lies –

in the very matter of "Bereishis bara Elokim es hashamayim v'es ha'aretz",

which refers to the creation of the world:

All matters of a Jew are determined in truth according to the Torah. And therefore:

On Shabbos Bereishis,

when a Jew reads and learns in the Torah about the creation of the world anew,

"Bereishis bara Elokim es hashamayim v'es ha'aretz",

and he becomes one with the Torah –

then the coming into being of the world anew occurs –

consequently, at that time the first Shabbos of the year actually begins in the order of the world

(after the creation of the world).

However, the Shabbasos before this, from after Rosh Hashanah until Shabbos Bereishis

(which come before the reading of "Bereishis etc." (before the creation of the world) in the Torah) –

are on the level of "Torah preceded the world"²,

That is,

not that there were Shabbasos before the creation of the world literally –

because before the creation of the world there was no entire concept of Shabbos and weekdays

(for Shabbos –

the seventh day –

necessitates that before it there were six weekdays) –

rather, it means that these Shabbasos after Rosh Hashanah until Shabbos Bereishis are above

(before)

the order of the world.

And the explanation of this is:

At the giving of the Torah, the connection of the Upper and the Lower was made,

G‑dliness with the world. Previously there was the decree that "the upper ones shall not descend to the lower ones" and "the lower ones shall not ascend to the upper ones"³, and at the giving of the Torah –

the nullification of the decree.

This very thing, however, could have been in two ways

(as explained in Chassidus⁴):

A) The lower should ascend to the upper.

That is, not as it actually was that "Hashem descended upon Sinai"⁵,

the descent of the Upper to the lower,

but rather that the entire lower –

the entire Jewish people,

and Moshe and Aharon with them,

and the heavens and the earth

(the physical) –

which is all lower –

should ascend to the upper.

B) The Upper should descend to the lower –

as it actually was –

"Hashem descended upon Mount Sinai". And although "And to Moshe He said, 'Ascend to Hashem'"⁶, this was only for Moshe,

but Aharon and the rest of the people and the heavens and the earth and the entire world remained below.

In both ways, the nullification of the decree that the upper ones shall not descend to the lower ones and the lower ones shall not ascend to the upper ones could have occurred –

only the difference is,

whether the connection of the upper and lower is on the level of the upper

(since the lower ascends to the upper and becomes on the level of the upper)

or on the level of the lower

(since the upper descends to the level of the lower).

In actuality, it was according to the second way –

the descent of the Upper to the lower,

the connection of the upper and lower on the level of the lower. Because:

The intention in the creation of the world is that there should specifically be an order of "the regular [offerings] in their order",

and only afterwards does the matter of "the additional [offerings] according to their law" come⁷.

[As is emphasized regarding the future to come:

It states⁸ that in the future, Mashiach will come to bring the righteous to repentance. From this it is understood that the main thing is the service of the righteous,

service in the manner of "the regular [offerings] in their order",

and afterwards, from time to time, the matter of "the additional [offerings]" will come⁷.]

Therefore, the order according to the Torah is first "the regular [offerings] in their order". Afterwards, "the additional [offerings] according to their law"

[and actually, even in "the additional [offerings]" the matter of order is emphasized –

"the additional [offerings] according to their law",

as is known that even a baal teshuvah (service in the manner of "the additional [offerings]",

not "the regular [offerings] in their order"),

must have vessels⁹,

as has been discussed many times,

and there is much to elaborate on this].

And based on this, one will also understand why the order at the giving of the Torah was the descent of the Upper to the lower:

If the connection of the upper and lower beings were on the level of the upper being,

i.e., that the lower being ascends to the level of the upper being –

this would not be an order of "the regular offerings in their order" of the order of the world

(the order of the lower being),

but rather in a manner of "additional offerings" –

that there is the lower being as it is,

and in addition to this there is an essential addition in the existence and definition of the lower being

(being a lower being),

that it ascends to another level –

the level of the upper being.

"The regular offerings in their order" means specifically when the connection of upper and lower beings is on the level of the lower being,

in the order of the lower being,

i.e., that the connection becomes a part of the existence and definition of the lower being as a lower being. Therefore, the giving of the Torah was specifically in a manner of "And Hashem descended upon Mount Sinai" –

the descent of the upper being to the lower being.

And through this one will also understand the difference between Shabbat Bereishit and the Shabbatot that preceded it:

Shabbat Bereishit is the first Shabbat in the order of the world –

in the order of "the regular offerings in their order"

(therefore, on it we read "Bereishit bara Elokim" –

about the creation of the world anew).

In contrast, the Shabbatot that preceded it

(from Rosh Hashanah),

which are also in this lower world,

and are connected to the weekdays

(for the seventh day cannot exist without the six weekdays) –

they are, however, in the world

(lower being)

itself on a level above the order of the world of "the regular offerings in their order"

(therefore they come before the reading of "Bereishit bara Elokim" in the Torah).

And since the intention is specifically "the regular offerings in their order",

in the order of the world –

therefore Shabbat Bereishit is the first Shabbat of the year,

of "the regular offerings in their order".

And the explanation of this:

The month of Tishrei is the letters of Reishit¹⁰,

in the aspect of head,

beginning from Rosh Hashanah,

until Shemini Atzeret and Simchat Torah

(the conclusion of the festivals of the month of Tishrei),

as is known¹¹ that the matters that are on Rosh Hashanah in a manner of "in concealment",

including the matter of Rosh Hashanah as "head",

are revealed "on the day of our festival"¹²,

on the festival of Sukkot,

until the ultimate revelation and absorption¹³ on Shemini Atzeret and Simchat Torah.

For the matter of a "head" is that there all the limbs are included,

and also afterwards, when the limbs are in their place, they are animated and directed by the head¹⁴.

And likewise the "head" in time –

the month of Tishrei

(Reishit)

in general,

and Rosh Hashanah

(and in revelation –

on Sukkot and Shemini Atzeret and Simchat Torah)

in particular –

all the days of the year are included in them,

and also afterwards, when the days of the year stand in their place,

they are animated and directed by the month of Tishrei and Rosh Hashanah, etc.¹⁵.

That is,

that all the days of the year are analogous to the body of a person:

The month of Tishrei

(and Rosh Hashanah in particular)

is comparable to the head,

in which all the limbs of the body are included and which directs them. And all the days of the year,

beginning from the month of Mar-Cheshvan,

are like the limbs of the body standing in their place.

This is also expressed in the service of man:

It is known¹⁶ that on Motzaei Simchat Torah the service of "And Yaakov went on his way"¹⁷ begins. The Rebbe Maharash writes¹⁸ that this begins on Motzaei Yom Kippur –

but primarily and in revelation, that which is "in concealment" on Yom Kippur emerges –

"on the day of our festival",

and at their conclusion –

on Simchat Torah,

when the service in the world of "And Yaakov went on his way" actually begins,

in the simple sense of the matter –

that then each one returns to his place and begins to do his service in the world.

That is, that during the month of Tishrei the service is not in the world,

and on Shabbat Bereishit,

which comes after Motzaei Simchat Torah,

the service of "And Yaakov went on his way" begins.

As was the order of service in the time of the Holy Temple:

In the month of Tishrei, Jews made the pilgrimage to the Land of Israel,

to Jerusalem,

"All your males shall appear before Hashem your God"¹⁹ –

i.e., an ascent to the most exalted level,

in the aspect of head.

Only in the month of Mar-Cheshvan –

which is blessed from Shabbat Bereishit –

does the service of the days of the year begin in the order of the world,

"the regular offerings in their order",

"And Yaakov went on his way".

And in particular in the month of Mar-Cheshvan itself –

from the 7th of Mar-Cheshvan²⁰,

as alluded to in the Mishnah²¹ that this is the day on which "we ask for the rains",

"fifteen days after the festival,

so that the last one in Israel can reach the Euphrates River"

(and so the halachah remains today as well in the Land of Israel²²).

From this it is understood that until the 7th of MarCheshvan it is still a continuation of the Aliyah LaRegel of the festival of Sukkos,

i.e., that the elevated state of Aliyah LaRegel –

“Every one of your males shall appear before the face of Hashem your G-d” –

includes within itself both the ratzo

(the ascent to Jerusalem)

and the shov,

the return until one reaches the Euphrates River,

the border of Eretz Yisrael,

the place where one ascended for the Regel –

Jerusalem,

about which it is said that in the future Jerusalem will spread throughout all of Eretz Yisrael²³.

As explained in the commentaries²⁴,

“that every time Israel would ascend for the Regel they could not reach their homes after the Regel except after fifteen days, and it seemed to them as if they were still in Eretz Yisrael occupied with the matters of the Regel as long as they had not crossed the great river, the Euphrates River.”

And it is also understood from the matter of “No man shall covet your land when you go up to appear before the face of Hashem your G-d three times a year”²⁵, that the “shall not covet” simply applied until the Jews returned to their land.

From this we see that the elevated state of Aliyah LaRegel in the month of Tishrei continued until the 7th of MarCheshvan. That this elevated state had an influence not only on Jews in Eretz Yisrael –

but also on their land in the diaspora,

that “No man shall covet your land, etc.”

And only after the 7th of MarCheshvan does the service in the order of the world begin,

“the perpetual offerings in their order,”

“each man under his vine and under his fig tree”²⁶. That this is simply expressed in the halachah that then the question of rain begins

(in Eretz Yisrael),

for the simple matter of rain is that the fields,

the vine and fig tree,

should produce –

i.e., the service in the order of the world.

From this we see in the service of man how the month of Tishrei is in the aspect of rosh,

a most elevated state,

and in the month of MarCheshvan the service begins in the days of the year in their place,

the limbs of the body as they stand in their place.

Accordingly, it is understandable,

that the service of the month of Tishrei is analogous to “additional offerings,”

not “the perpetual offerings in their order” in the order of the world –

for in the month of Tishrei the days of the year do not stand in their place in the order of time,

but rather as they are included in the “rosh,”

in the supernal level.

But the intention is not that the limbs should remain included in the head,

but rather that they should stand in their place,

and establish a healthy and complete body of 248 limbs and 365 sinews –

“You shall be wholehearted with Hashem your G-d”²⁷,

all limbs in perfection²⁸,

including also the limbs that are in the head

(as the Mishnah enumerates in Oholos²⁹),

all the more so the limbs in the rest of the body. It is true that also in the head all limbs are included –

but the intention is that the limbs should stand specifically in their place,

and there they should be directed by the head.

Thus, it is also understandable regarding the month of Tishrei

(the beginning)

and all the days of the year:

The intention is specifically the service in the days of the year not as they are included in the head

(in the month of Tishrei,

on Rosh Hashanah),

in the state of Aliyah LaRegel and seeing “the face of the Master, Hashem”³⁰,

but rather as they stand in their place,

including the days of the year in the month of Tishrei itself

(analogous to the individual limbs of the head),

and as one performs the service in actuality in the order of the world –

“And Yaakov went on his way.” And that the service in the days of the year in their place should receive the vitality and impetus from the month of Tishrei.

Accordingly, the difference between the Shabbosos in the month of Tishrei from Rosh Hashanah until Shabbos Bereishis,

and Shabbos Bereishis, is also understandable:

The Shabbosos and weekdays of the month of Tishrei,

after Rosh Hashanah until Shabbos Bereishis

(which comes after Shemini Atzeres and Simchas Torah),

are

(in the world itself)

in the supernal levels,

as they are included in the head

(“additional offerings”),

not “the perpetual offerings in their order,”

as they stand in their place in the order of times during the year.

In the month of Tishrei there are also weekdays,

that even the days of Rosh Hashanah relative to the Shabbos that follows it

(Shabbos Shuvah)

are in the category of weekday relative to holy,

for on Shabbos “no work shall you do”³¹,

which includes even the work of preparing food which is permitted on Yom Tov³² for the sake of the delight of Yom Tov

(due to the advantage of having a fresh dish,

a fresh food),

including on Rosh Hashanah when there is also an obligation of eating and drinking,

and on the contrary –

“Eat rich foods and drink sweet drinks”³³. It follows that the matter of preparing food is called “work” and because of this it is prohibited on Shabbos,

consequently it follows that in this matter Rosh Hashanah is in the category of weekday relative to Shabbos;

all the more so the days after Shabbos –

the Ten Days of Repentance –

are simply weekdays.

Nevertheless, all this is the weekdays as they stand in reishis

(the month of Tishrei)

itself. And the intention is that there should be limbs in their place,

the days of the year and the weekdays and Shabbasos in the order of the time of the year.

When does "the daily offerings in their order" of the time of the year and the service of "and Yaakov went on his way" begin –

this is on Shabbos Bereishis

(after Shemini Atzeres and Simchas Torah,

the conclusion and seal of the festivals of the month of Tishrei,

reishis,

and they are a revelation of Rosh Hashanah),

which indeed always occurs in the month of Tishrei

(reishis),

but in reishis

(the head)

itself this is after the beginning of "and Yaakov went on his way"

(which begins on Motzaei Simchas Torah,

which is always right before Shabbos Bereishis),

the beginning of the days of the year as they stand in their place,

"the daily offerings in their order",

And as emphasized in the second matter of Shabbos Bereishis –

that this is the Shabbos of blessing the month of Mar-Cheshvan,

when the service of "and Yaakov went on his way" actually begins, each one in his place

(as above).

And on Shabbos Bereishis we bless the month,

and we do not bless it in general

(as it stands included in the head),

but in detail with all the six expressions,

"for life and for peace,

for joy and for gladness,

for salvation and for consolation",

until we conclude "and let us say Amen",

as explained at the end of tractate Nazir,

that "Amen" is the matter of the completion of victory,

which itself shows that there is a place for an opponent –

i.e., that one is already in worldly matters,

"the daily offerings in their order",

and nevertheless there is the victory.

And based on this it is understood that specifically Shabbos Bereishis is the first Shabbos of the year –

the first Shabbos in the order of the world of "the daily offerings in their order". Because the Shabbasos before this

(from Rosh Hashanah until Shabbos Bereishis)

are all as they are included in "reishis"

(as the limbs are included in the head),

the lower is included in the level of the upper,

and it is not so apparent that they are separate days that stand in their place;

However, on Shabbos Bereishis begin

(in an apparent manner)

the 365 days of the year

(as in this year)

as they stand in their place –

"the daily offerings in their order".

And this is even more emphasized in this year –

which is a regular year

(full month,

deficient month,

full month,

deficient month,

and so on cyclically).

6. On the other hand:

Shabbos Bereishis –

the beginning of the days of the year in their place "the daily offerings in their order" –

is specifically in the month of Tishrei:

Because together with this that the intention is specifically the service of "the daily offerings in their order",

in the order of the time of the world,

as the days of the year are in their place –

we take the strength for this specifically from the storm in the month of Tishrei until Simchas Torah,

as discussed above that specifically the head gives life to and leads the limbs also as they find themselves in their place.

Therefore it works out in this order that Shabbos Bereishis –

the beginning of the days of the year "the daily offerings in their order",

and which blesses the month of Mar-Cheshvan,

when the actual service begins –

is specifically in the month of Tishrei,

reishis,

because this gives the strength to do the service of "the daily offerings in their order".

And one may sweeten this based on the well-known teaching of the Baal Shem Tov ³⁴,

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 the Shabbos of blessing which is the last Shabbos of the month of Elul,

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

and the blessing of the Holy One, blessed be He, is "on the Shabbos of blessing the seventh month which is the sated and satiating ³⁵ with abundant good for all Israel for the entire year".

That is, first and foremost comes the blessing of the Holy One, blessed be He, on the Shabbos of blessing the seventh month –

the first month of the months of the year. And afterwards comes the service of Israel throughout the entire year,

"the daily offerings in their order". And the power that Israel has on Shabbos Bereishis to bless the month of Mar-Cheshvan,

and the rest of the months of the year,

as they stand in their place,

"the daily offerings in their order",

and to perform the service of "the daily offerings in their order" –

comes from the blessing of the Holy One, blessed be He, on the Shabbos of blessing the seventh month "the sated and satiating with abundant good for all Israel for the entire year",

in the service of "the daily offerings in their order".

7. The lesson from this is twofold:

Even though one now comes from the month of Tishrei,

the letters of reishis,

where at that time one stands in a lofty state –

one must know that the intention is specifically to go out and perform in the world,

in the days of the year as they stand in their place,

as separate days

(not as they are included in the head),

"the daily offerings in their order".

Together with this one must know,

that one has the strength for this from the month of Tishrei,

the head that leads all the days of the year.

So too, these two matters exist in each individual in particular:

In every Jew, there are generally two states:

a) As he is a servant of the Holy One, blessed be He,

an agent of the Above,

then he is not an independent entity,

no more than a servant and agent of Hashem –

similar to the days and Shabbats in the month of Tishrei,

which are not an independent entity,

but rather as they are included in the head. b) As he is an independent entity and he acts in the world –

similar to the days of the year which begin from Shabbat Bereishit

(the first Shabbat of the year).

One must know that the intention is specifically that he should be an independent entity and act in the world. And on the contrary:

This is what the Above desires –

"for the work of Your hands You yearn"³⁶,

specifically "the work of Your hands",

as they are your hands –

this is the desire and yearning of the Above.

On the other hand –

one has for this the powers from the Above,

and from his state as a servant and agent of Hashem.

8. And in practical terms:

Shabbat Bereishit –

the first Shabbat of the year,

according to the order of the world,

"the perpetual offerings in their order" –

teaches a Jew,

that he must go out into the world,

into the days of the year,

and there perform the service specifically in the manner of "the perpetual offerings in their order". And Shabbat Bereishit gives power for this –

having within it the storm of the month of Tishrei.

This is also an explanation in the words of our Nesi'im³⁷ –

that as one sets oneself on Shabbat Bereishit, so it goes throughout the entire year:

Since specifically Shabbat Bereishit is the first Shabbat of the year,

then the days of the year begin in the manner of "the perpetual offerings in their order",

and together with this, Shabbat Bereishit has the power of the month of Tishrei –

therefore, as one sets oneself then,

so it goes in the service of "the perpetual offerings in their order" throughout the entire year.

And furthermore:

It is known the teaching of the Rebbe, my father-in-law, the Rebbe, in the name of the Alter Rebbe³⁸ –

that Shabbat Bereishit includes within itself and from it all the days of the year are drawn.

And one may add explanation in this:

Since Shabbat Bereishit is the first Shabbat of the year

(in the order of the world),

and Shabbat is the source of blessing for all the days³⁹ of the coming week including the coming Shabbat,

and each Shabbat blesses the following Shabbat –

it follows that Shabbat Bereishit blesses and from it is drawn upon all the days of the year.

Therefore –

as one sets oneself on Shabbat Bereishit,

so it goes the entire year.

From this it is understood how much it is relevant to utilize the auspicious time of Shabbat Bereishit –

because as one sets oneself, so it goes throughout the entire year!

And especially on Shabbat Bereishit of this year one can accomplish more than on Shabbat Bereishit of last year. For although on Shabbat Bereishit of last year one also had the power to draw down upon the entire year,

and more –

until infinity –

nevertheless, according to the principle of "we ascend in holiness",

a Jew is given the ability to ascend more on this Shabbat Bereishit

(as discussed in a farbrengen previously⁴⁰).

9. And simply:

Standing in this auspicious time of Shabbat Bereishit, one must accept good resolutions with the intent to fulfill them in practice,

each one regarding his service in acting in the world,

"the perpetual offerings in their order",

"six days shall you work"⁴¹ –

"this is a positive commandment"⁴²,

and to act in worldly matters in the manner of "your business dealings in faith",

And in general –

"all your deeds shall be for the sake of Heaven"⁴³ and "in all your ways know Him"⁴⁴,

and to act in all worldly matters,

in "the heavens and the earth",

"et" to include their hosts⁴⁵ –

both in one's own heavenly matters,

and in one's own earthly matters.

And to act –

according to the well-known teaching of the Baal Shem Tov⁴⁶ on "In the beginning, G-d created the heavens and the earth":

"In the beginning" –

the beginning of the service consists of "G-d created" –

to reveal the name Elokim in "the heavens and the earth":

The coming into being of the worlds is through the name Elokim,

as it is written "In the beginning, G-d created the heavens and the earth",

until in all of the act of creation, Elokim appears thirty-two times⁴⁷.

The reason for this:

From the Name Havayah itself, the creation of the worlds could not have been,

because then they could not have had any existence,

therefore it had to be through the Name Elokim,

which is according to the level of the worlds,

until that "Elokim"

(with a "heh")

has the gematria of "haTeva" ⁴⁸,

and therefore specifically through the Name Elokim does the light of the Name Havayah come according to the level of the worlds,

as it is written ⁴⁹ "For Hashem Elokim is a sun and a shield":

The Name Elokim is the shield and covering for the Name Havayah so that the light should be according to the level of the worlds.

From this it is understood that the fact that the creation of the worlds was through the Name Elokim is not due to a deficiency,

but on the contrary –

due to perfection:

In order that there should remain a soul in a body,

and they should not become nullified from their existence –

one needs to have the Name Elokim,

the shield and covering,

which is a G‑dly light according to the level of the creations.

That is, that the Name Elokim is a perfection of the Supernal One –

which gives a possibility to bring into being the creations and that they should remain in their existence,

but it is obvious and simple that this is not on the level of the creations,

rather a G‑dly power according to the level of the creations which brings them into being,

and it is only the gematria of "haTeva",

but not that Elokim is "haTeva" itself,

and as explained in Shaar HaYichud VehaEmunah ⁵⁰ that "the calculation

(gematria)

indicates the diminution of light and vitality, diminution after diminution, until nothing remains of it except the last aspect etc."

And upon this comes the teaching of the Baal Shem Tov on "In the beginning Elokim created the heavens and the earth" –

that the beginning of the service consists of revealing the Name Elokim in "the heavens and the earth",

in every single detail of creation and in creation as a whole.

And this service hastens even more the fulfillment of the prophecy "And the glory of Hashem shall be revealed, and all flesh together shall see that the mouth of Hashem has spoken" ⁵¹,

the power of the Maker within the made ⁵²,

in the true and complete redemption through our righteous Mashiach,

speedily in our days, literally.

All the above is relevant to Shabbos Bereishis in all years. Additionally, there must be a lesson and directive from the occurrence of Shabbos Bereishis in this year.

This year Shabbos Bereishis occurs on Isru Chag,

i.e., in proximity to Shemini Atzeres and Simchas Torah,

and in the days of the month this is on the 24th of Tishrei.

The lesson of the 24th of Tishrei was already discussed at length in previous years

(and already printed ⁵³),

now we will only review it briefly:

In Nechemiah ⁵⁴

(Ezra ⁵⁵)

it is related,

that "on the twenty-fourth day of this month

(the seventh month –

Tishrei)

the children of Israel assembled with fasting and sackcloth etc. and the seed of Israel separated themselves from all foreigners, and they stood and confessed their sins and the iniquities of their fathers."

That is, that the day of the 24th of Tishrei was established as a day of fasting and affliction for the sin of "mixed marriages"

(as it is called).

In truth, it is not appropriate to call it "mixed marriages" –

because betrothal with a non-Jew is not effective. And on the contrary:

"Marriage" is

(also)

from the term "lift the head" ⁵⁶ –

whereas mixture is precisely the opposite!

Nevertheless, as a borrowed term one may call it "marriage",

as others call it,

as regarding civil marriage.

The great severity of mixed marriages –

is a thing that is understood and simple that requires no explanation at all:

The Supernal One is the One who separated between Israel and the nations,

just as He established other separations in the world, also

(to differentiate)

among Jews:

The separation between the tribe of Levi and Israel,

and within the tribe of Levi itself –

between Kohanim and Levites,

and within the Kohanim themselves –

"and Aharon was separated to sanctify him as holy of holies" ⁵⁷.

All the more so the separation between Israel and the nations,

"You have chosen us from all the nations etc." ⁵⁸.

From this is understood the great alarm when someone dares to tamper with a separation that the Supernal One established in the order of creation! And it is understood that one cannot tamper with it,

and one cannot do anything to change this separation!

Nevertheless, there are those who delude themselves and wish to deceive others,

that one can make so-called "mixed marriages",

between a Jew

(one who was born to a Jewish mother or converted according to halachah)

with a non-Jew

(who was not born to a Jewish mother and did not convert according to halachah)!...

In truth, he is not fooling anyone:

He himself knows the truth,

and those around him know the truth,

and his supporters and followers know the truth –

that this is a deceptive thing,

because it is a separation that the Almighty established;

The only ones he fools –

are the young generation,

who do not yet know about this! But surely they will find out about it,

and then one understands how they will look upon those who wanted to fool them,

and wanted to harm them and cause them troubles,

and not only troubles for them –

but troubles until the end of all generations!!

Understandable are the "blessings"

(in the language of euphemism)

that will be received from that generation when they find out how they were fooled,

in addition to the "blessings" from their children,

and also the "blessings" from the gentile nation from which they wanted to tear away the non-Jew who married the Jew, heaven forbid...

Nevertheless, he does it,

and why –

because of his own biases,

because of money,

or honor,

or false honor,

or what will people say!

The people themselves know and cry out that he is fooling them,

but he has fallen so low –

that because of a little money and a little false honor he continues in this,

not considering that through this he harms people and causes them troubles for their entire lives!

This is not only about the harm and troubles for the Jewish side,

but even a non-Jew must also be helped,

and especially to influence him to fulfill the seven commandments of the children of Noah,

all the more so not to harm him, heaven forbid!

These come and want to fool people –

a young generation –

he wants to fool them and cause them troubles for their entire lives!

Yet such is the darkness of the exile –

that despite this not affecting him personally,

not affecting his household,

not affecting his money to live comfortably,

nor regarding an addition in money or false honor –

he does it!...

This is not the place to elaborate on a matter that is not for the good of Israel,

especially since one side is a Jew,

an "actual part of G-d above"⁵⁹. Regardless of what state he finds himself in,

if he was only born to a Jewish mother or converted according to Jewish law –

he remains a Jew until the end of his life!

Consequently, it is not the time to speak about not for the good and not according to the will of a Jew,

and especially since the true will of the Jew himself is to fulfill the will of Hashem

(as per the ruling of the Rambam⁶⁰).

Yes. It is only mentioned briefly –

since today is the 24th of Tishrei,

and there is, unfortunately, the aforementioned situation that still needs to be rectified –

there is nothing that is not hinted at in the Torah⁶¹,

especially since regarding this matter it is not a hint,

but it is stated explicitly:

Today

(the 24th of Tishrei)

is a day when there are special powers to rectify a matter of mixed marriages –

as related in the Prophets and Writings,

that on the 24th of Tishrei in the time of Ezra,

"the children of Israel assembled with fasting and sackcloth etc. and the seed of Israel separated from all foreigners, and they stood and confessed their sins and the iniquities of their fathers,"

It is understood that when the 24th of Tishrei comes each year, there are then special powers to rectify this matter.

And we learn from this that in the time of Ezra they did not need to wait a long time until they rectified it,

and all the more so not to wait twelve or thirteen years as is the current situation,

but it was then incumbent upon each one that it must be rectified immediately,

and they actually gathered together to weep and repent over this.

And they also did not say then that it is a matter of "politics," heaven forbid,

and that one must vote –

as is the current situation,

where they claim it is politics and one must vote etc.,

and to such an extent that in the voting, Muslims and Christians also participate –

in a matter that has absolutely no relevance to them!

One must know that the Almighty is not a member of the "Knesset" nor of any parliament in the world!

What does it mean that he is not in the "Knesset"? –

The Supreme One is the Creator of the world and its Leader, and is found in every place in the Land of Israel,

"a land that the eyes of Hashem your God are always upon it, from the beginning of the year to the end of the year"⁶²,

and in the entire world –

"the whole earth is full of His glory"⁶³,

and He is found there as a Master of the house, whether one wants it or not!

And "the word of our God shall stand forever"⁶⁴. The separation that the Supreme One made between Israel and the nations, no one can nullify,

and this does not affect the formulations of the matter,

this formulation or that formulation –

this is a matter of meddling with the separation that the Supreme One established.

And therefore, in the end, it will certainly be corrected,

and certainly in a manner of kindness,

in a revealed and manifest good –

that those who became foolish and wanted to touch the separation that the Supreme One established,

and wanted to falsify it –

will repent,

until in a manner that "intentional sins become for them like merits"⁶⁵,

and moreover –

actual "merits"⁶⁶

(without a "kaf" of comparison).

And then one will need to seek advice on how to rectify what has already been done.

And of course, the results that will then be –

the "blessings" that the falsifiers will wish upon those who falsified them...

And there is no need to elaborate on this,

especially since we already spoke about this at length last year,

when there was the same arrangement,

and it is printed.

12. The lesson and the instruction from this that Shabbat Bereishit in this year is "Isru Chag",

we enter Shabbat Bereishit immediately from Shemini Atzeret and Simchat Torah without an interruption in between,

[And it should be noted that the concept of "Isru Chag" has a special connection to the 24th of Tishrei,

although in the Land of Israel,

where Shemini Atzeret and Simchat Torah are on one day,

Isru Chag is on the 23rd of Tishrei:

As discussed many times⁶⁷, that even in the time of the Temple, Rosh Hashanah was sometimes two days⁶⁸,

as we already find it in the time of Ezra⁶⁹.

And according to the known fact that the two days of Rosh Hashanah correspond to Shemini Atzeret and Simchat Torah⁷⁰,

in addition to what is explained in many places⁷¹ that the matters of Rosh Hashanah are revealed on the festival of Sukkot,

"at the hidden time of our festival"⁷²,

and come in a manner of absorption in inwardness on Shemini Atzeret⁷³ –

it is understandable that also the day after Shemini Atzeret

(Simchat Torah in the Diaspora)

is connected to Shemini Atzeret,

and the concept of Isru Chag is connected

(also)

to the day after it –

the 24th of Tishrei.

And all the more so in our days,

when the majority of numbers and the majority of building

(in quantity and quality)

of Jews are found in the Diaspora,

and they observe on the 23rd of Tishrei the second day of the festival of the exile

(Simchat Torah) –

it is certain that for them Isru Chag is on the 24th of Tishrei]:

We spoke earlier that the lesson of Shabbat Bereishit –

the first Shabbat of the year in the order of the world of "perpetual offerings in their order" – is,

that one must go out and effect in the world,

the service of "perpetual offerings in their order". And one has powers for this from the fact that Shabbat Bereishit is in the month of Tishrei and comes in sequence to the festivals of the month of Tishrei,

consequently, the impetus and the powers of the month of Tishrei are drawn into Shabbat Bereishit,

and from there –

into the service of the entire year,

just as the head

(beginning)

leads the limbs even as they stand in their place.

From this it is understandable,

that in an arrangement where Shabbat Bereishit occurs several days after Shemini Atzeret and Simchat Torah,

i.e., that in between there is an interruption of weekdays,

even then the powers of the month of Tishrei are certainly drawn into Shabbat Bereishit to effect the service of "perpetual offerings in their order" in the world,

because this is an interruption according to Torah –

nevertheless, one must then remind oneself of the state of Simchat Torah and be elevated back to that state

(after the descent into weekday matters),

in order to continue this in the service of the entire year;

However, when Shabbat Bereishit is on Isru Chag,

i.e., that Shabbat Bereishit comes immediately after and in sequence to the impetus of Shemini Atzeret and Simchat Torah,

so that this is "Isru Chag",

it is connected to the festival –

then one has greater powers with a greater impetus to make the service of "perpetual offerings in their order" much easier,

And to use the exertion and powers for higher matters in the service to accomplish in the world,

which is arranged in a manner of "they shall not cease"⁷⁴,

"perpetual as their order" –

that one should accomplish there that it be in a manner of "a continual lamp"⁷⁵,

through that which in the world shines openly the "lamp of Hashem is the soul of man"⁷⁶ of every Jew and "the lamp is a commandment and the Torah is light"⁷⁷ –

the Torah and commandments that he fulfills in the world,

including also "all your deeds shall be for the sake of Heaven" and "in all your ways know Him".

And every commandment –

that all Jews are "full of commandments like a pomegranate"⁷⁸ –

one fulfills with joy,

"the joy that a person rejoices in the performance of a commandment etc. is a great service"⁷⁹ –

permeated with the joy of Simchat Torah,

that joy breaks through barriers⁸⁰ –

it breaks through one's own barriers,

until –

the barriers of exile,

and it becomes "the breaker went up before them"⁸¹,

in the true and complete redemption that comes immediately and at once,

in the language of the Rambam⁸² –

"immediately they are redeemed",

immediately, literally, below ten handbreadths, and according to the simple meaning of the words.

13. Discourse

(similar to a talk)

Beginning with "In the beginning G-d created etc."

14. At a farbrengen on Shabbat it is also customary to study a Rashi in our parshah,

a matter in the notes of the Tatte on the Zohar of our parshah,

and recently –

also a matter in the daily study of the book of the Rambam

(according to the order of study of three chapters per day).

Regarding Rashi, we will dwell on a Rashi that until now has not been explained:

In our parshah, chapter 2, verse 15 it states:

"And Hashem G-d took the man and placed him in the Garden of Eden to work it and to guard it." Rashi comments on the word "took" and explains:

"He took him with pleasant words and enticed him to enter."

One must understand:

What is the necessity for Rashi to innovate that "took etc. the man" means "He took him with words etc." –

contrary to the simple meaning of the verse that this means taking in its simple sense,

taking with hands?

And a further novelty –

"enticed him to enter":

Not that "and He placed him in the Garden of Eden" simply,

i.e., that the Supreme One Himself placed him into the Garden of Eden,

but rather through the taking with pleasant words the Supreme One effected upon Adam that he himself should enter the Garden of Eden?!

15. And as will be explained below.

Another matter that needs to be explained:

From that which it states "And Hashem G-d took the man and placed him in the Garden of Eden etc.",

it is understood that previously Adam was not in the Garden of Eden,

that he was created outside of the Garden of Eden,

and afterwards the Supreme One brought him into the Garden of Eden.

And behold,

it was discussed⁸³,

that regarding the matter of the place of the creation of the first man there are differing midrashim:

In midrashim⁸⁴ it states that "Adam was created from the place of his atonement",

and so the Rambam rules⁸⁵. And so it states in Targum Yonatan ben Uziel⁸⁶:

"And Hashem G-d created Adam...

from the place of the Holy Temple."

And accordingly it follows that the creation of man was at a great distance from the Garden of Eden –

because according to all signs the Garden of Eden is near the river Euphrates and the rivers Pishon, Gihon, and Chidekel⁸⁷,

i.e., that the Garden of Eden is to the east of the Land of Israel in proximity to where the river Euphrates is now

[and in order to explain how the river Pishon reaches there,

"which is the Nile of Egypt"⁸⁸ (to the west of the Land of Israel) –

one must say that it arrived there through tunnels etc.],

and from Jerusalem and the Temple Mount

(the place of his atonement)

to the river Euphrates is a journey of fifteen days,

as the Gemara says⁸⁹.

However, from the Gemara in the Babylonian Talmud it is implied that man was created in proximity to the Garden of Eden:

The Gemara in Sanhedrin⁹⁰ enumerates in detail what the Supreme One did in each hour of the sixth day of Creation in the creation of the first man –

"Twelve hours the day was,

the first hour his dust was gathered,

the second a golem was made etc.",

and according to what is enumerated there what He did in each hour,

no time remains for the Supreme One to have created the first man in a second place –

from the place of his atonement,

the place of the altar on Mount Moriah –

and bring him to the Garden of Eden –

a journey of fifteen days!

And one cannot answer that it was a miracle –

because if we speak here about miracles,

the Supreme One would not have needed an hour for each thing that He did in the creation of Adam

(as enumerated in the Gemara).

But certainly –

that according to the method of the Talmud he was created close to the Garden of Eden,

so that one could bring him into the Garden of Eden –

not according to the method of the Midrash,

that he was created in the place of his atonement –

fifteen days from the Euphrates River.

Others wanted to mediate between these two opinions according to the Gemara in Eruvin ⁹¹ that the entrance of the Garden of Eden is close to Jerusalem,

consequently it turns out that the Garden of Eden is in proximity to Mount Moriah

(the place of his atonement) –

consequently one can thereby mediate between the Gemara in Sanhedrin and the Midrashim that "from the place of his atonement he was created."

But this has no relevance to our subject,

because as stated above,

all agree that the place of the Garden of Eden

(according to all signs)

is simply in proximity to the Euphrates River,

not in Jerusalem,

a distance of fifteen days from there! And that which is written that the entrance of the Garden of Eden is in proximity to Jerusalem –

this refers to its "entrance,"

not to its "place,"

and an entrance can be at a distance from the place itself,

i.e., that the place of the Garden of Eden is in one location and through tunnels under the earth that go a distance, its entrance can be in a distant place –

in proximity to Jerusalem.

And all the more so as it is stated regarding the resurrection of the dead:

It is stated in the Zohar ⁹²,

that the righteous will arise for the resurrection of the dead immediately at the beginning of the redemption before the rest of mankind –

"Perfectly righteous ones will arise in the resurrection of the dead of the Land of Israel, etc." The question is –

this is understandable regarding the dead of the Land of Israel,

but what will be with the dead of the diaspora? The Gemara answers ⁹³ "by rolling –

the bones roll until the Land of Israel and they live there"

(Rashi).

One asks:

"Rolling is painful for the righteous,

Abaye said: tunnels are made for them in the ground

(and they go through them until the Land of Israel and there they sprout forth and emerge ⁹⁴)."

What emerges from this,

that there are tunnels under the earth from the cemetery here in "Montifiore"

(as it is called)

through which the righteous from there will arrive in the Land of Israel and there arise for the resurrection of the dead.

16. What is Rashi's method on the Torah regarding this matter?

On the verse ⁹⁵ "And Hashem God formed the man, dust from the ground" Rashi explains:

"He gathered his dust from all the earth from the four directions, so that wherever he dies, the earth will receive him for burial. Another explanation: He took dust from the place concerning which it is said ⁹⁶ 'An altar of earth you shall make for Me,'

perhaps it will be an atonement for him and he will be able to stand,"

i.e., apparently that Adam was created at a distance from the Garden of Eden –

according to both explanations,

and according to the second explanation –

"from the place of his atonement he was created."

But,

as also discussed earlier ⁹⁷,

Rashi is the plain meaning of Scripture –

a different mode of study than hint, homily, secret, and law

[only afterwards did our Rebbeim reveal that in Rashi there is "the wine of the Torah" ⁹⁸ and to this extent Rashi contains "wondrous matters" ⁹⁹] –

consequently one must say that Rashi explains his explanation not because it is stated thus in a Midrash or Gemara,

but because this is compelled according to the plain meaning of Scripture.

One must understand:

a) What compels Rashi in the plain meaning of Scripture to say that Adam was not created initially in the Garden of Eden –

why was it necessary to create him outside the Garden of Eden

(and particularly in a distant place –

so that one must resort to a miracle to bring him into the Garden of Eden)

when they could have created him in the Garden of Eden?

b) Why does Rashi not mention regarding the time it must have taken to bring Adam from Mount Moriah

(the place of his atonement)

into the Garden of Eden –

whether this was by way of a miracle,

and the like?

17. And as will be explained below, how according to Rashi's method in the plain meaning of Scripture there is a great novelty to which one does not pay attention.

In the notes of my father on the Zohar of our portion ¹⁰⁰ he brings the statement of the Zohar ¹⁰¹ "And Rabbi Shimon and all the companions were rejoicing with the joy of Torah, etc., and Rabbi Shimon and all the rest of the companions were rejoicing."

And my father explains:

"Note the language: initially it says 'and all the companions' and here it says 'and all the rest of the companions,'

this is because in joy,

one must be in the aspect of 'rest,'

making oneself like remnants,

self-nullification,

as it is written ¹⁰² 'and rejoice with trembling,'

and see in Torah Or, the discourse beginning 'And it was when Pharaoh sent the people, and God did not lead them by way of the land of the Philistines, etc.'"

(as was explained last year ¹⁰³).

22. In the preceding section, the Rebbe explains the beginning of the words of the Zohar,

where he explains the reason and cause for the joy of Rashbi:

"Rabbi Shimon was sitting and studying Torah on the night when the bride joins with her husband...

to study Torah from Torah to Prophets and from Prophets to Writings and in the homilies of the verses and in the secrets of wisdom,

because these are her adornments and her jewelry etc." And he explains the particular details in this –

in the letters of Kabbalah.

But he does not explain the lesson from this in the service of man,

down to actual deed

(as is known from many places) –

and as will be explained below.

18. The daily study portion in Rambam is –

the beginning of the Laws of the Service of Yom Kippur.

Since everything is with Divine Providence,

including also that the study portion was set for today –

there must be a connection and relationship between them –

and as will be explained below

(in the next farbrengen),

After the daily study portion in Rambam from Simchat Torah will be explained

(in addition to what was discussed in the previous farbrengen regarding the daily study portion of Shemini Atzeret) –

as will be explained

(with the help of Hashem)

in the next farbrengen,

at the time of Rava d'Ravin,

which comes as a continuation of the farbrengen of Simchat Torah,

and after this the current study portion in Rambam will be explained –

this will be in the manner of "perpetual offerings in their order." And especially since this is how one must study the Rambam –

specifically in order,

as explained in the general rules of the Rambam¹⁰⁴.

19. Likewise regarding the explanation in Rashi and in the notes on the Zohar –

we will leave it for the next farbrengen –

but for another,

side reason:

Although it is the Sabbath day,

a day of rest –

the gabbaim of the shul are in a state of utter lack of rest,

thinking to themselves:

When will we already be able to sell the "mitzvot" and see ready cash

(as is relevant on Shabbat –

by means of a resolution regarding the matter)!...

They seek all kinds of advice how they can bring it about that so-and-so son of so-and-so –

in the presence of the entire congregation –

should promise that he will give such and such money for a mitzvah!

And instead of this,

what is done –

we speak about matters in Torah,

a matter in Rashi,

in Zohar etc.!...

It is all good and fine,

Torah is indeed the most elevated matter –

they think –

but this does not come to "ready cash" in actuality,

they want to already be able to count the money in actuality! The matter of "He looked into the Torah and created the world"¹⁰⁵ is not enough,

that the creation of the world is in the Torah –

rather one must have it in actual deed

(as discussed earlier¹⁰⁶) –

until now we had the matter of Torah,

and now we need to have "ready cash" in actuality

(on Shabbat one cannot have ready cash –

at least let there be a resolution that one will give ready cash in actuality)!

I once heard from the Rebbe with a lengthy explanation,

that "gabbai" is an acronym:

"Ana b'koach g'dulat y'mincha",

meaning that the gabbai does not go with his own power,

but with the power of the Holy One, blessed be He –

"Ana b'koach g'dulat y'mincha" –

therefore one must give in to the gabbai. And especially since this gabbai utilizes all powers

(of "Ana b'koach")

to their fullest,

and in addition he is also a gabbai of the entire congregation,

and especially since this is also dependent on us –

it is certain that one must reckon with him!

Therefore we will leave the explanation in Rashi and in the notes on the Zohar for the next farbrengen,

so that the gabbaim can now sell the mitzvot,

as is customary every year.

May it be His will that the gabbai utilize the "Ana b'koach g'dulat y'mincha" to begin first and foremost with saying a "word of Torah"

(as is customary every year),

and afterwards –

the sale of the mitzvot,

And his worry and lack of rest should not only not interfere with this,

but on the contrary –

it should be in the manner of "the advantage of light etc.",

And the main thing –

that we should have the advantage and perfection of silver and gold,

and ready cash in actuality,

through the donors giving according to the generosity of their hearts,

and even more than they had previously resolved. And whoever increases is praiseworthy.

And very soon we will merit that all Jews will leave the exile in a manner of "their silver and their gold with them"¹⁰⁷,

the perfection of silver and gold,

including spiritual silver and gold¹⁰⁸ –

all matters of Torah and mitzvos¹⁰⁹,

the perfection of Torah and His mitzvos,

together with the perfection of the people,

and we will come to our holy land as it will be in its perfection –

the perfection of the land,

including –

"Hashem your God will expand your border"¹¹⁰,

In the true and complete redemption through Mashiach our righteousness,

he will come and redeem us and lead us upright to our land,

speedily in our days, literally.

After the sale of the mitzvos –

His Holy Honor, our Master, Teacher, and Rebbe, the Rebbe Shlita said:

The main thing is –

that the donors should give the money in actual cash, literally,

and whoever increases is praiseworthy. And afterwards –

he began to play the melody of the Hakafos of his father, of blessed memory.

Chof. Regarding the explanation in Rashi –

we will now begin with the points of the matter

(in brief, at least,

and the continuation of the explanation will be at the next farbrengen),

that in this matter there is a great novelty in the words of Rashi:

At the beginning of the matter¹¹¹ Rashi explains:

"A general statement after which comes an action is the detail of the first,

and God created etc. man, this is a general statement,

the general statement of their creation from where and the general statement of his actions,

it returned and explained: 'And Hashem God formed etc. and He planted a garden in Eden and He placed him in the Garden of Eden and He cast a deep sleep upon him,'

the listener thinks it is a different action,

but it is only the detail of the first."

That is,

that Rashi explains according to the simple meaning of the verse that the creation of the first man was before the Garden of Eden was created –

not as it is commonly thought that the creation of man was after the creation of the Garden of Eden,

but according to the simple order of the verses:

"And Hashem God formed the man, dust from the ground",

and afterwards "And Hashem God planted a garden in Eden, from the east" –

a new creation that did not exist before. The place of "Eden from the east",

"in the east of Eden"¹¹² –

also existed before,

but now it was added that the One Above planted there a garden –

"every tree desirable to look at and good for food etc." And even though all grasses and trees were created on the third day –

nevertheless, the trees in the Garden of Eden are different in that they were created after the creation of man.

And accordingly, it is simply understandable why it says "And Hashem God took the man and placed him in the Garden of Eden" –

because at the time of the creation of man there was no Garden of Eden,

and it was created only after the creation of man.

And accordingly, it is simply understandable that it is not possible to ask why man was not created from the outset in the Garden of Eden –

because at the time of the creation of man there was no Garden of Eden yet!

Kaf-Alef. From this there is also a lesson in the greatness of the virtue of a Jew:

The Mishnah says¹¹³:

"Therefore man was created alone, to teach you" that each one is a "full world"

(because from one man the fullness of the world was created),

"therefore each and every person is obligated to say: For my sake the world was created" –

similar to the first man,

"the work of the hands of the Holy One, blessed be He"¹¹⁴. And as Rashi explains at the beginning of our portion:

"In the beginning –

for the sake of Israel who are called 'first',"

meaning, that the entire world was created only for the sake of Israel.

And furthermore:

Also the existence of the Garden of Eden was created only for the sake of a Jew,

so that after the One Above created Adam, the first man,

He created a new thing –

"a garden in Eden, from the east",

as a place for the man –

"and there He placed the man whom He had formed"¹¹¹,

"and He placed him in the Garden of Eden to work it and to guard it."

And since a Jew has such a great virtue –

he must conduct himself accordingly,

and in general –

through that which he fulfills in the world the "to work it and to guard it",

which refers to the 248 positive commandments and 365 negative commandments¹¹⁵.

And he must do this in a manner of "and He placed him" –

from the term of contentment,

with contentment and pleasure,

and through this he effects the matter of contentment Above –

"the contentment that I said and My will was done"¹¹⁶,

Until one reaches the ultimate perfection of the fulfillment of Torah and mitzvos –

"according to the command of Your will"¹¹⁷,

with the coming of Mashiach our righteousness very soon,

and in a manner of "immediately they are redeemed",

instantly and literally.

Afterwards he said:

Those who need to make a final blessing,

will certainly make a final blessing.

In the merit of His Holy Honor, our Master, Teacher, and Rebbe, the Rebbe Shlita and the Rebbetzin Shlit"a