English translation — שיחת ש"פ משפטים, מבה"ח וערב ר"ח אדר ראשון ה'תשמ"ו.

Each day does its work¹.

That is, although all days have in them many common matters,

nevertheless, each day has in it a unique work. Consequently, one must seek to connect the unique work of each day so that it should be a work according to Torah.

Similarly, regarding Shabbat Mevarchim HaChodesh:

Although all Shabbatot Mevarchim HaChodesh have in them common matters

(as understood from the fact that they all have the same name –

Shabbat Mevarchim HaChodesh),

one must say that each Shabbat Mevarchim has in it a unique work,

which exists only in that particular Shabbat Mevarchim.

And particularly according to the well-known teaching of the Baal Shem Tov²,

that the entire order of the chain of descent,

time and place,

is brought into being anew at every single moment from absolute nothingness –

it is therefore understood that at every moment there must come a novelty that does not exist in the preceding times, moments, and days.

And the novelty and unique work of Shabbat Mevarchim must be understood not only for select individuals and scholars,

but in simple letters that are understandable to everyone,

men, women, and children,

because the matter and lesson in service of Hashem of Shabbat Mevarchim pertains to all Jews.

On the other hand –

it must also add in the service of the great ones,

because it has relevance to them as well.

And moreover:

According to the principle that the highest of the high descends to the lowest of the low³,

it is understood that the simple explanation that can be given for simple people to understand

(the lowest of the low)

derives from the highest of the high,

higher than the place from which the explanation for scholars alone comes. Consequently, it is understood that the simple explanation for the lowest of the low is also an explanation for those who are at the level of the highest of the high.

B

The unique matter in this Shabbat Mevarchim HaChodesh –

Adar Rishon –

does not require explanation,

because it lies in the name itself "Adar Rishon":

This is the only Shabbat Mevarchim in the year that blesses a "Rishon",

and "Rishon" means that there is a second to it, but it is the first and prior and more important even relative to Adar Sheni,

and certainly relative to the rest of the months of the year.

And the explanation of the superiority in this will be understood by first prefacing the superiority of the month of Adar in general,

for in the month of Adar, this is the month

(and on Shabbat Mevarchim HaChodesh)

a "Rishon":

The content and unique superiority of the month of Adar

(relative to the rest of the months of the year)

is stated in the Megillah

[which is read for "men, women, and children"⁴,

in a multitude of people is the glory of the King⁵,

and one must endeavor that in this multitude of people there should constantly be added more men, women, and children⁶] –

"the month which was turned for them"⁷

[and it is relevant to practical halachah,

that if for some reason one cannot wait to read the Megillah on the fourteenth of the month,

he may read it from the beginning of the month,

because "the entire month is fit for the reading of the Megillah",

since the entire month "was turned for them"⁸],

and it became "for the Jews there was light and joy and gladness and honor"⁹,

until "many of the peoples of the land became Jews"¹⁰,

and even those who did not become Jews –

at least "the fear of the Jews fell upon them"¹⁰.

"And these days are remembered and performed"¹¹. And just as this is so regarding all days¹²,

certainly regarding the matters connected with Megillat Esther and the days of Purim in the month of Adar,

where the verse states explicitly "these days are remembered and performed".

That is, that in every single year when the month of Adar arrives, "these days are remembered and performed",

the matters that were in the month of Adar at the time of the miracle of Purim are repeated,

and certainly the aforementioned matters that are stated in the Megillah –

"the month which was turned for them",

"for the Jews there was light and joy and gladness and honor",

"many of the peoples of the land became Jews", etc.

And certainly when one is in the month of Adar itself, in Adar Rishon –

then all the matters of the month of Adar stand in a manner of "Rishon" even relative to Adar Sheni,

and certainly relative to the rest of the months of the year.

And although the practical halachic ruling in the Gemara¹³ is that the reading of the Megillah is specifically in the month of Adar Sheni

(not in Adar Rishon),

so how can one say that "these days are remembered and performed" also in Adar Rishon –

this is only regarding the actual physical reading of the Megillah in practice,

which must be only in the month of Adar Sheni as determined by halachah,

but regarding the spiritual service that is connected to it,

this must also be in Adar Rishon.

And this is similar to the explanation of the difference¹⁴ between halachah and "these and those are the words of the living God":¹⁵

Halachah determines how one should conduct oneself in actual deed,

for in actual deed one can conduct oneself only in one manner –

according to the halachah. But when it is not a matter of actual deed but rather of spiritual service,

"these and those are the words of the living God,"

it is possible to perform the service according to different opinions,

and not only service in other

(higher)

worlds,

but actual service in this lowly world –

but there itself, spiritual service.

This is the explanation for what we find in several Chassidic discourses, an explanation in avodah according to an opinion that was not ruled as halachah:

Chassidus explains matters in the Torah as they are in the service of man.

In many places we also find explanations in avodah according to an opinion that the halachah is explicitly not so. For example –

in Likkutei Torah, discourses for Rosh Hashanah¹⁶ [which the Tzemach Tzedek selected from thousands of discourses¹⁷] there is a discourse where he explains the concept of a shofar of a simple ibex¹⁸ for Rosh Hashanah in the service of man on Rosh Hashanah,

where the mitzvah of the day is with a shofar,¹⁹

and one sees simply that this is a matter in the service of man that is relevant to fulfilling in practice on Rosh Hashanah

[and it is understood from this that it says on the heading of that discourse that it is a discourse of "discourses for Rosh Hashanah,"

from which it is understood that this is relevant to the service on Rosh Hashanah),

even though the practical halachah is that one does not use a shofar of a simple ibex on Rosh Hashanah,²⁰

nevertheless he explains it in the actual service of man,

and not only in spiritual worlds,

but in actual service in this world!

The explanation of this is as above –

that in actual deed one conducts oneself only in one manner

(according to the halachic ruling),

but "these and those are the words of the living God,"

and in spiritual service one can also fulfill the other opinions.

And just as this is regarding the service at the beginning and head of the year,

so too is this regarding the service throughout the entire year,

including the month of Adar –

that although regarding the actual reading of the Megillah in practice the halachah is that this applies specifically to Adar Sheni,

nevertheless in spiritual service one must fulfill this also in Adar Rishon.

And especially since in our matter this is even easier –

for there is a logical reasoning that the reading of the Megillah should be in Adar Rishon,

and only due to a secondary reason,

in order that it should be "adjacent redemption to redemption,"²¹

was it established that it should be in Adar Sheni.

Furthermore:

Also after the halachic ruling that the reading of the Megillah is in Adar Sheni,

according to the opinion of most poskim²² the law is like Rabbi Yehudah

(not like Rabbi Meir)

*²² that Adar Rishon is the plain Adar.

Incidentally:

In this matter of which month of Adar is the primary month –

we find a wondrous thing in the Alter Rebbe's Shulchan Aruch

(as was once discussed briefly and with a hint²³):

In the Shulchan Aruch²⁴ and in the Magen Avraham in the laws of blessings, it discusses the law regarding a child who was born in the month of Adar and becomes bar mitzvah

(regarding inclusion in a minyan)

in a leap year,

in Adar Rishon or in Adar Sheni.

When one looks into the Alter Rebbe's Shulchan Aruch –

for the laws in the Shulchan Aruch are indeed from the Alter Rebbe

[not like the laws of Purim which we do not have from the Alter Rebbe] –

one sees that he does not bring this entire matter,

even though he brings the laws before and after it!

Further:

It is known the rule that the Alter Rebbe ruled according to the Magen Avraham²⁵

[unlike at the end of his days etc.²⁶],

as we see it in practice. And as we also see it in the same section itself in the laws of blessings,

that the Alter Rebbe brings what the Magen Avraham writes.

Nevertheless,

when it comes to this stated law,

although the Magen Avraham writes the law that he becomes bar mitzvah in the month of Adar Sheni –

the Alter Rebbe omits it,

even though in this section the Alter Rebbe copies several laws from the Magen Avraham²⁷.

One cannot answer that the Alter Rebbe relied that he would write it in the laws of Purim²⁸,

because the Magen Avraham also wrote laws in the laws of Purim,

and nevertheless,

regarding the aforementioned law he did not rely on the laws of Purim but wrote it in the laws of blessings.

And one must say the explanation in this –

and with an introduction:

It is known from the early Chassidim²⁹ and from the Maharil,

brother of the Alter Rebbe³⁰,

that matters that were with the Alter Rebbe in doubt and he wanted to reconsider them again,

or wanted to innovate a novel idea of his own³¹ he placed them in a half-circle.

As we see it in practice in that the Alter Rebbe wrote a second edition to the Shulchan Aruch,

and the first four sections are printed in the Shulchan Aruch,

and in the first printings it stood that "he began to compose the Shulchan Aruch second edition etc. and added many novel laws",

as we see in practice that in the second edition there are several novelties and changes relative to the first edition.

But only the first four sections of the second edition have reached us.

And based on this one must say,

that the Alter Rebbe did not copy in the first edition of the Shulchan Aruch the aforementioned law from the Magen Avraham

(not because he relied on the laws of Purim, but)

relying that he would insert it in the second edition.

And based on this one cannot bring a proof from the Alter Rebbe regarding his view concerning Adar Sheni.

In any case regarding our matter we see from the text of the blessing of the month that the month is called "Adar Rishon",

from this it is understood that although the actual reading of the Megillah is in Adar Sheni,

however regarding spiritual service we say that "these days are remembered and performed" and all the matters that happened in the month of Adar as told in the Megillah repeat themselves:

"the month which was turned for them",

"for the Jews there was light and joy and gladness and honor",

"many of the people of the land became Jews",

"the fear of the Jews fell upon them" etc.

And on the contrary:

In the month of Adar Rishon all these matters stand in a manner of "first",

even relative to Adar Sheni,

all the more so relative to the other months of the year.

The practical instruction:

The matter in the service of man

(spiritual service)

of "for the Jews there was light and joy and gladness and honor" in the month of Adar –

is the matter of "light this is Torah etc. honor these are tefillin"³²,

that "the entire Torah is equated³³

(the commandments³⁴)

to tefillin".

That is –

that in the month of Adar there is a special time for strengthening in all matters of Torah and His commandments.

And in Adar Rishon the strengthening must be in all the Torah and the commandments

("light this is Torah" etc.)

in a manner of "first".

And standing on Shabbat Mevarchim Adar Rishon –

one must know that one then has the power to bless and impart powers into the service throughout the entire month.

That is not only like a regular Shabbat which is the master and blesses only one week³⁵,

but the Shabbat Mevarchim HaChodesh is the master and blesses an entire month,

and not just any month,

but the month of Adar,

and in the month of Adar itself –

Adar Rishon,

when all the matters of Adar stand in a manner of "first".

And simply:

Standing on Shabbat Mevarchim Adar Rishon one must "attend to the needs of the community on Shabbat"³⁶,

and one must accept good resolutions in strengthening Torah and the commandments,

"light this is Torah" and all the commandments

(the totality of the content of the service of the month of Adar),

and in a manner of "first",

because "these days are remembered and performed",

and even if there is only the remembrance as required, afterwards it comes down into "and performed",

beginning on this Shabbat,

and all the more so.

In the coming days after this.

And the service must be done in a manner of "until one does not know"³⁷

(The aspect of Purim) –

Above intellect³⁸,

And together with this it is drawn down to the lowest level,

So that all matters of a Jew,

Down to the lowest level,

Should be permeated with "light, this is Torah" "and splendor, these are tefillin",

All the mitzvos. In addition to the simple explanation of this –

That Jews should have "light and joy and gladness and splendor" in all their affairs,

Below ten handbreadths,

Down to the lowest level.

And there is an added strength for this from the fact that the Shabbos of blessing the first Adar is also Shabbos Parshas Mishpatim –

Because also in "Mishpatim" the aspect of "light, this is Torah" is emphasized:

"Mishpatim" simply includes all the laws of the Torah. And in addition to this:

At the conclusion of the portion³⁹ it speaks about the giving of the Torah,

When the entire Torah was given.

And the "Mishpatim" are in a manner of "And these are the ordinances that you shall place before them",

"Before their innermost being"⁴⁰,

Which is accomplished by Moshe Rabbeinu to whom this was commanded,

And afterwards he also opens the aspect of "When you acquire a Hebrew slave"⁴¹,

With all the explanations of the matter⁴².

And may it be His will that the service of Jews bring the essential matter –

The true and complete redemption,

Immediately, literally,

Even before the molad of the month of Adar

(the first),

Then it could be that Adar will be entirely the only Adar,

Adar adjacent to Nissan,

"Connecting redemption to redemption",

The Adar when the Megillah is actually read –

Because⁴³ since Moshiach can come before the molad,

And it will immediately be "And I will restore your judges as at first"⁴⁴,

And sanctification based on sight,

It could be that according to the sanctification based on sight they will change from the calculation and determine that there should not be a leap year,

And there should be only one month of Adar

(See later, talk 2).

And as mentioned,

The redemption comes immediately, literally,

And all Jews dance into the redemption,

And go to our holy land,

"With our young and with our old, etc., with our sons and with our daughters"⁴⁵,

"A great congregation shall return here"⁴⁶,

And they drag along with them,

The "many of the peoples of the land who become Jews",

And literally immediately.

Seemingly, it is an astonishing thing:

One sits and speaks calmly that the true and complete redemption can come immediately, literally,

Even before the molad

(And then the sanctification of the month will be based on sight, consequently it could be that the reading of the Megillah will be in this month of Adar),

At the same time when the speaker and certainly the listeners have set up plans for after Shabbos,

And schemes,

What they will do in the time of exile on the first day and on the second day and on the days after this?!

And one cannot say that one is just speaking casually about the redemption –

One does not suspect a Jew of such a thing,

And what would one gain from it

(from speaking casually).

There must be some explanation for this, how one can say that the redemption comes immediately, literally,

When one sees that Jews are preparing for their service in the time of exile.

The best explanation for this is when it is connected to an actual halachah from the poskim,

In clear language and a short path*⁴⁶,

Because with halachah one cannot argue,

A halachah from the poskim that has been accepted throughout the dispersions of Israel⁴⁷ has in it the full force of a positive commandment⁴⁸

(According to the Torah that they will teach you⁴⁹)

And a negative commandment⁴⁸

(Do not deviate from the word that they will tell you⁴⁹).

The explanation:

According to halachah, the redemption can come immediately, literally,

Without any interval of time –

As a clear ruling of the Rambam⁵⁰,

That when Israel does teshuvah, "immediately they are redeemed",

And from the continuation of the halachos there⁵¹ it is understood that this means "immediately" literally.

And also the matter of teshuvah can be in one hour and in one moment⁵²,

As understood from the ruling in halachah⁵³ that one who betroths a woman on condition that I am righteous

[complete⁵⁴]

She is betrothed with uncertainty,

Perhaps he contemplated teshuvah in his heart.

That is, that even though until then he was the complete opposite of a righteous person,

Nevertheless, through a contemplation of teshuvah –

Which takes a brief moment –

He becomes a completely righteous person. Only regarding a lower court –

She is of uncertain betrothal,

Because it is not known for certain whether he did teshuvah⁵⁵,

In contrast regarding "immediately they are redeemed"

(Which comes through teshuvah)

This is dependent on the One Above,

And before Heaven it is revealed that he did teshuvah,

Consequently "immediately they are redeemed" occurs.

And it is a clear thing that among all Jews throughout the entire world, at least one I am certain has done teshuvah. Even the greatest pessimist would not suspect that among the Jewish people there is not a single Jew who has done teshuvah!

And especially when one stands on the day of Shabbos,

when even an ignoramus does not lie⁵⁶,

meaning that on Shabbos the truth shines,

which is also connected to the matter of teshuvah –

that he sees the truth and does teshuvah.

And especially since in the halachah in the Rambam it is stated that "the Torah promised that Israel will do teshuvah at the end of their exile",

and then "immediately they are redeemed".

In addition to this, there is another halachah in the Rambam⁵⁷,

that when a single person "performs one mitzvah, he tips the balance for himself and for the entire world to the side of merit and brings salvation and deliverance to himself and to them". From this it is also understood,

that the redemption can come in an instant, in the blink of an eye,

because this depends on an individual performing one mitzvah.

One sees from the aforementioned halachos,

that according to halachah the redemption can come immediately and at once, literally,

without any interval of time.

Consequently, it is no wonder why it is said that even on this Shabbos,

even before the molad,

the redemption can come,

and then it could be that they will determine that there should be only one month of Adar,

when one is obligated in the reading of the Megillah –

Because the molad will be

(as was announced a few hours ago)

on the first day at twelve o'clock with so many minutes and so many parts,

so even when one takes into account the six or seven hours that Eretz Yisrael is removed from there, regarding the molad of the moon "we rely only on the inhabitants of Eretz Yisrael and their determination etc."⁵⁸,

not like this regarding the determination of Shabbos and festivals and the time of Kriyas Shema etc.,

which is "in each country according to its time of days and nights"⁵⁹] there still remain so many hours until the molad,

And since the redemption can come "immediately" literally,

there is enough time for the redemption to come so many hours before the molad,

and then immediately there will be Moshe and Aharon with them⁶⁰ and "I will restore your judges as at first"⁴⁴ because there is no reason to delay a good thing],

and the "judges" will immediately be able to be in their place in the Chamber of Hewn Stone⁶¹ near the altar⁶²,

because as brought in many places⁶³ the Beis HaMikdash is built and standing above,

and at the time the redemption comes the Beis HaMikdash will immediately descend from above

(one does not need to build it),

consequently this can be immediately and at once literally without any interval of time:

And since then they will immediately have a Beis Din

("your judges")

in the Holy Land,

near the altar,

who have the power to sanctify the month based on sighting,

and there will certainly be people who are fit to be witnesses who will go to look for the moon –

then it will be a mitzvah to sanctify the month specifically based on sighting,

and certainly they will endeavor in every way that they should immediately sanctify the month,

Because the mitzvah of sanctifying the month is not just a mitzvah,

but a most essential matter,

as we see regarding Yetzias Mitzrayim,

that the sanctification of the months was the first commandment

("This month is for you"⁶⁴,

"See this and sanctify"⁶⁵),

and so too this is an essential matter in the future redemption,

and especially since connected to this is the matter of "they are destined to be renewed like her"⁶⁶.

Consequently they will endeavor –

immediately at the time the redemption comes and there are "judges" and witnesses –

to sanctify the month.

And the witnesses who see the molad have an obligation –

even on Shabbos,

even if it involves desecration of Shabbos⁶⁷ –

to go run in the fastest manner to the Beis Din and tell them "we saw thus",

and in this there are no limitations as to how to run,

if one can fly –

one must fly,

and in the language of Chazal⁶⁸ –

"a flying camel",

[Regarding "a distant road"⁶⁹ (fifteen mil –

the measure of an average person's walking in a day⁷⁰) regarding the Paschal offering,

the law is⁷⁰ that one only considers walking on foot,

not with "a flying camel" and the like;

but witnesses who have seen the moon –

they must come in the fastest manner,

even with "a flying camel"],

In that case, the witnesses will certainly come to fly

(or in any manner whatsoever)

to the court and say "thus we saw",

and the court will interrogate them,

and if it turns out that they are proper witnesses,

the court will sanctify the month.

And then it may happen that they will determine that there should be only one month of Adar

(not a leap year),

and in that Adar there will be the reading of the Megillah etc.

After all the aforementioned calculations –

which are all clear laws in the Torah –

it is a simple matter for every Jew,

that the redemption can come immediately and instantly,

even before the molad which will be tomorrow

(approximately)

twelve o'clock daytime,

and then there will be the matter of sanctification of the month based on testimony,

because every Jew is a believer, son of a believer, in the Most High and in the Torah and in the aforementioned laws which are rulings of true halachic decisors,

with all the force of positive and negative commandments,

as above.

Consequently, it is understood that it is not at all an astonishing thing for a Jew to say that the redemption comes in an instant,

even though at present one finds oneself in exile.

If one sees that there are Jews who become frightened when such words are spoken and this evokes in them the greatest astonishment –

this is not because the matter itself is an astonishing thing,

but rather because they are not accustomed to think about the redemption,

consequently, this is for them an astonishing thing!

As we see in practice,

that there are matters which are not astonishing things in themselves,

but because one is not accustomed to them, it becomes for him an astonishing thing.

So too regarding this matter:

The very thing that the redemption can come in an instant is not an astonishing thing,

one can explain it intellectually,

even with the intellect of the animal soul.

Only because it is already a long period of time that he does not think at all about the redemption,

he thinks about other matters –

kosher matters and "glatt kosher",

but they have no connection to the redemption –

habit becomes second nature⁷¹,

or even lower than that,

and he is so unaccustomed to thinking about the redemption,

that when "they bring him in" suddenly that here comes Mashiach –

this is for him the greatest astonishment!

He fulfills Torah and mitzvos and does good things,

and the main thing –

he is a "wise man",

and a true wise man,

whose wisdom is recognizable in his eating and drinking and conduct⁷² and how he goes to sleep⁷³ etc. –

but this has for him no connection to the redemption!...

And regarding this there is a simple test:

Let each one sit down by himself,

in a locked room

(so that others will not see what is happening on his face),

and contemplate for himself with an honest accounting

["And these are the judgments" –

a judgment of justice,

"which you shall place before them" –

"before their innerness"]

when was the last time that he truly thought that the Most High is taking him –

indeed him himself –

out of this last exile –

indeed from this exile,

and he is going together with Mashiach into the true and complete redemption!

When one will only contemplate this truthfully –

this itself will evoke in him a thought of repentance,

through which he immediately becomes a completely righteous person,

and when "Israel does repentance" then "immediately they are redeemed",

and one brings immediately salvation and deliverance to the entire world!

And then there will immediately be "And I will restore your judges as at first" at the altar in the third Holy Temple which will immediately descend from above,

and witnesses will immediately come running and say that they saw the moon,

and they sanctify the month,

and they are destined to be renewed like it,

and in our holy land,

"a land which the eyes of Hashem your God are always upon it, from the beginning of the year to the end of the year"⁷⁴,

in Jerusalem the holy city,

on the Temple Mount,

in the third Holy Temple,

speedily in our days, literally, and in our time, literally.

There is another aspect regarding this Shabbat Mevarchim Adar Rishon in the fixed calendar of this year –

which is particularly relevant to our generation –

that it is the 29th of Shevat,

the last day of the month of Shevat in its purity

(since the 30th of Shevat is also the first day of Rosh Chodesh Adar).

Furthermore:

This day is also the eve of the 30th of Shevat

(the actual last day of the month of Shevat),

which affects this day,

as is understood from the fact that we do not recite "Tzidkatcha Tzedek" in the Minchah prayer⁷⁵.

It follows,

that today is the conclusion and seal of the month of Shevat,

both in that the month of Shevat is in its purity,

and also because this day is connected with the thirtieth day of the month of Shevat

(which is the simple conclusion of the month).

The explanation:

The unique aspect of the month of Shevat –

which is particularly relevant to our generation –

is that in this month

(on the tenth of it)

occurred the hillula of the Rebbe, my father-in-law, the Nasi of our generation,

and "the Nasi is everything"⁷⁶,

and on the day of his passing, the "everything" of the Nasi is revealed below –

"all the toil of man that his soul toiled in his life"⁷⁷,

and this is "He who works salvations in the midst of the earth"⁷⁸.

And when one stands at the conclusion and seal of the month of Shevat –

and "everything follows the seal"⁷⁹ –

it is understood that then the content of the entire month stands revealed and emphasized,

and in our case –

the revelation of the service of the baal hahillula on the tenth of Shevat,

the Nasi of our generation.

And the entirety of his service consisted of strengthening Torah and mitzvos –

"Orah this is Torah... and Yekar these are Tefillin" and all mitzvos are equated to Tefillin,

and in

(Orah this)

Torah itself⁸⁰ his main service consisted of the dissemination of the wellsprings

(of the inner dimension of Torah)

outward,

until –

the dissemination of the wellsprings in the vernacular.

And so he also demanded of all Jews,

that they should engage in the dissemination of Judaism and the dissemination of the wellsprings outward,

as explained in clear and lucid language in his talks, letters, and discourses.

And all this –

accompanied by the matter of "immediately to repentance, immediately to redemption",

as the baal hahillula proclaimed. His public proclamations on this are well-known⁸¹.

And he also promised and gave the powers,

that when it will be "stand ready, all of you"⁸²,

one receives all the powers and blessings to succeed.

The connection of this

(the conclusion of the month of Shevat)

with Shabbat Mevarchim Adar Rishon and Shabbat Parshat Mishpatim:

We spoke earlier that the content of the service of Shabbat Mevarchim Adar Rishon –

is strengthening in all matters of Torah and mitzvos,

"Orah this is Torah... and Yekar these are Tefillin". And this is also the content of Parshat Mishpatim,

as above.

And in this itself, it is in a manner of "

(Adar)

Rishon". And as discussed earlier, in several matters Adar Rishon is the primary.

And one may add to this:

Since the superiority of Adar Rishon

(that it is the primary)

comes after a deliberation –

it has an advantage over a matter that comes out according to the first reasoning.

Analogous to the superiority of the Babylonian Talmud over the Jerusalem Talmud,

that the law is according to the Babylonian,

because it has the advantage that it comes after a deliberation and contemplation,

as explained in the discourses of Purim⁸³

(which is connected to the month of Adar).

That is, that the month of Adar Rishon contains within itself the advantage over the advantage of repentance which comes about through an opposite state,

that specifically then it is double for good,

unlike the service of the righteous which was initially in a good manner.

And to add,

that this is also emphasized in that Rosh Chodesh Adar has two days –

double for good. And in a more general sense –

two months of Adar.

And based on this, the connection of this with today –

the conclusion of the month of Shevat,

which also has a connection with the first day of Rosh Chodesh Adar Rishon

(the 30th of Shevat) –

is understood, because the service of the baal hahillula consisted of strengthening in Torah and mitzvos,

"Orah this is Torah... and Yekar these are Tefillin",

and with the service of repentance

(double for good) –

"immediately to repentance..."

The lesson from this:

Standing at the conclusion and seal of the month of Shevat,

and especially since it is also Shabbat Mevarchim Adar Rishon,

with all the advantages therein

(as above) –

there must be "attending to the needs of the community on Shabbat",

one must accept good resolutions to act in all the matters of the baal hahillula,

and in general –

the dissemination of Torah and mitzvos and the dissemination of the wellsprings outward.

And may it be His will that from speaking about these matters of "Mishpatim",

one should come to Parshas Terumah

(which is read during the Minchah prayer) –

"And they shall make Me a Sanctuary and I will dwell in their midst"⁸⁴,

which includes all the Sanctuaries

(as is understood from the fact that the Rambam⁸⁵ derives the commandment for all Sanctuaries from the verse "And they shall make Me a Sanctuary etc."),

He looked into the Torah and created the world⁸⁶ –

the actual building of the third Beis HaMikdash,

and then will also be revealed in a manner of sight

(as all matters will be in the future to come⁸⁷)

the Mishkan⁸⁸ which is the handiwork of Moshe, which are eternal⁸⁹

(as discussed in the farbrengen of before this).

And this comes about through the preparation of the donation for the Mishkan by Bnei Yisrael,

silver and gold etc.

(the thirteen⁹⁰ or fifteen⁹¹ items)

with which the Mishkan and Mikdash are built.

And all this –

out of love for Yisrael and unity of Yisrael,

which is connected with love of the Torah and love of the Land.

In the true and complete redemption through Moshiach Tzidkeinu,

and speedily in our days, literally.

Maamar (similar to a sicha)

beginning "Vayomer lo Yehonasan machar chodesh etc."

It is also customary to study a verse from the weekly parshah together with Rashi's commentary,

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

and a topic in the daily study of the Rambam's book.

In our parshah

(chapter 24, verse 11)

Rashi comments on the verse "And upon the nobles of Bnei Yisrael He laid not His hand; and they beheld G-d, and did eat and drink",

and explains the word "atzilei"

(which does not appear again in the Chumash):

"Atzilei is an expression of great ones, like 'Umatzilei' I have called you *⁹¹,

Vayatzel min haruach⁹²,

Shesh amos atzilah"⁹³.

One must understand:

A) Why does Rashi need to bring three examples and proofs? And especially since we see that other commentators

(Ibn Ezra,

Ramban)

bring only one proof,

or two proofs

(in the Ramban);

and specifically Rashi –

whose focus is the plain meaning of Scripture –

brings three proofs?!

B) Why does he bring them out of order:

first the example from Yeshayahu,

then from Chumash Bamidbar,

then from Yechezkel?!

And as will be explained below.

In the notes of the Tatte on the Zohar, he comments⁹⁴ on what is stated in the Zohar⁹⁵ "And when this soul departs from this world, meritorious, pure, chosen,

the Holy One, blessed be He, illuminates it with many lights",

and writes:

"The three languages can be explained corresponding to nefesh, ruach, neshama,

also corresponding to thought, speech and deed,

also corresponding to the three levels in the vessels: external, middle, internal

(and then the Holy One, blessed be He, illuminates it with many lights, the aspect of lights),

and it all aligns, as understood. Also, it can be said: meritorious through fulfillment of positive commandments,

pure through negative commandments,

chosen through Torah study etc.,

and then the Holy One, blessed be He, illuminates them with many lights because they engaged in mitzvah and Torah, for a mitzvah is a lamp⁹⁶ and Torah is light."

One must understand –

what is the topic in the service of man? As discussed many times,

that the purpose of the notes of the Tatte is to explain the precise wording,

not the topics in the service of man,

in this he relies that one will extract it on one's own from what is explained elsewhere.

And as will be explained below.

The topic of "this soul departs from this world" is also connected to today's study of the Rambam –

at the end of Hilchos Nachalos,

because the general topic of inheritances

(inheritance after the passing of the father)

is specifically relevant after "this soul departs from this world".

At the conclusion of the study

(end of Hilchos Nachalos)

the Rambam writes:

"Although the guardian is not required to render an account etc.

[And the simple reason –

because if one would demand that a guardian give an account, no one would want to be a guardian],

he must reckon with himself to be precise and to be very careful before the Father of these orphans, Who rides the heavens, as it is said⁹⁷ 'Pave the way for Him Who rides the heavens etc., Father of orphans etc.'"

One must understand:

What is the connection of the halachah that a guardian "must reckon with himself to be precise etc." specifically with the verse that the Rambam brings as a proof for this? True,

that in the verse it says "Father of orphans" –

but this only transfers the question also to the verse:

What is the connection between "Father of orphans" and "Rides the heavens"? And since the Rambam brings this verse here,

this is also a question on him.

It was once explained⁹⁸ and has already been printed,

based on the explanation of the Gemara in Chagigah⁹⁹ regarding the firmament called Aravos:

"Aravos –

in which are righteousness, justice, and charity, etc."

From this, the connection of this verse with the halachah is understood,

because when the guardian has the feeling that the Father of orphans

(Hashem)

is "the Rider of Aravos",

"in which are righteousness, justice, and charity" will ensure that the guardian will make a reckoning "between himself and himself to be precise and very careful, etc."

And one may add to this

(which was not spoken of just now) –

that this is also connected with the first word of the verse

(which the Rambam also cites) –

"Pave

(for the Rider of Aravos):"

In the Reshimot of the Tzemach Tzedek on the verse in Tehillim,¹⁰⁰ he explains "Pave for the Rider of Aravos" –

"to make for Him a path, as it were, so that He can descend below to be revealed below, like the matter of 'and they shall keep the way of Hashem'¹⁰¹ etc.,

and similar to what is stated¹⁰² 'and say, Pave, pave, clear the way of Hashem' etc."

That is, "pave" is from the term of clearing a path. And that it should be drawn down below as it is above.

And based on this, one can say the connection with a guardian:

The role of a guardian is to educate the minor orphans.¹⁰³ The concept of education is "pave",

to clear a path in which the child will walk all the days of his life,

as it is stated¹⁰³ "Train a youth according to his way, even when he grows old he will not depart from it."

In the halachos preceding this, the Rambam writes what the education of orphans by the guardian consists of:

"The guardians make for minors a lulav, a sukkah, tzitzis, a shofar, a Sefer Torah, tefillin, mezuzos, and a Megillah,

in short, all positive commandments that have a fixed measure, whether they are from the Torah or from the words of the Scribes, they do for them even though they are not obligated in any of these commandments except to educate them. But they do not allocate charity for them, even for the redemption of captives

[even though this is a "great mitzvah"¹⁰⁴]

because these commandments have no fixed measure." And as Rashi¹⁰⁵ explains the reason for this:

"Because at every moment there are poor people, and consequently the property of the orphans will be depleted."

This is entirely incomprehensible:

How can one say that because the commandment of charity has no fixed measure, therefore "they do not allocate charity for them",

because this could lead to "the property of the orphans will be depleted" –

the same matter applies

(not only regarding "orphans", but)

also regarding adults,

since "at every moment there are poor people", "the property of adults will be depleted"?!

Rather, what [can be said]?

There are laws and limitations on how much charity one must give,

as the Rambam elaborates¹⁰⁶ that one should not give "all his property",

but only a tenth, or

(at most –)

a fifth,

and a person should not spend more than a fifth –

could they not have made the same limitations regarding the giving of charity by the guardian for the orphans,

that he should give only a tenth or a fifth?

It remains incomprehensible why "they do not allocate charity for them" –

charity is a commandment in which minors must be educated just as in the other commandments,

and all the more so charity that is connected with the great mitzvah of redeeming captives?!

Furthermore:

In the halachah after this, the Rambam writes,

"And one who has become insane or deaf, the court allocates charity for him if he is worthy",

and there they do not say that "it has no fixed measure"?!

And as will be explained below.

From this one sees the greatness of the matter of charity.

And this is also connected with our parshah,

where it is stated¹⁰⁷ "If you lend money to My people, to the poor person with you",

and as the words of Chazal on the verse,¹⁰⁸ "The Holy One, blessed be He said: If you lend money –

you are My people

(with a chirik),

Just as I [am] etc., so too you [are] etc."

And this has a connection with the Melaveh Malkah on Motzaei Shabbos this week in connection with a gemilus chassadim fund.

And as usual each time,

the gabbai should approach and say "L'Chaim",

and also say a "word of Torah". And all those gathered here will be included and joined in this,

in a manner of togetherness and connection,

by giving him a bottle of beverage,

and he will distribute from it to those gathered.

And may it be His will that it should be "Great is charity, for it brings the redemption closer",¹⁰⁹

a closeness as we understand what closeness means,

in a manner of "The Omnipresent did not delay even for the blink of an eye",¹¹⁰

and in the language of the Rambam –

"Immediately they are redeemed."

[His Holy Honor, the Rebbe, shlita, gave a jug of beverage to the gabbai of the gemilus chassadim fund, the honored R. Sh.G. shiyach. And the gabbai said "L'Chaim" and a word of Torah,

and afterwards announced regarding the time and place of the Melaveh Malkah.

Afterwards, His Holy Honor, the Rebbe, shlita, said:]

There are those who make celebrations on Sunday and on the following days –

they should come forward and say "L'Chaim" and announce regarding the celebrations,

and include all those gathered here by distributing from the drink to those gathered,

and thereby make now a beginning of their celebrations.

[The Rebbe shlita gave a jug of drink to:

R. Shn.Z. L. shiy'.

R. Sh.Ch.N. shiy'.

R. Y.M. shiy'.

R. Y.S. shiy'.

R. M.H. shiy'.

And each of them announced regarding the time and place.

Afterwards the Rebbe shlita began to sing "Veharikoti lachem bracha"].

Continuing from what was mentioned above regarding the matter of a gemilus chasadim fund –

this is the place to mention, as is known,

(as was already mentioned in a farbrengen previously ¹¹¹),

that in every place where there is a "Beit Chabad",

they should also establish there

(or expand)

a gemilus chasadim fund.

And as is known what my father-in-law, the Rebbe, writes in his memoirs ¹¹²,

that they accustomed children to the mitzvah of gemilus chasadim by having them lend money to others,

boys to boys and girls to girls.

And as is known the greatness of the superiority of gemilus chasadim,

to the point that it is "greater than tzedakah" because it is "both for the poor and for the rich" ¹¹³.

Therefore the mitzvah of gemilus chasadim will also be in the future,

when "for the poor shall never cease out of the land" ¹¹⁴,

because the mitzvah is also for the rich.

And here is the place to complete the explanation in the Rambam at the beginning of Hilchos Malveh veLoveh.

The Rambam writes there:

"It is a positive commandment to lend to the poor of Israel,

as it is said, 'If you lend money to any of My people, even to the poor with you'."

They asked about this ¹¹⁵:

Why does the Rambam not mention that the mitzvah to lend is also to the rich

(who at that time are poor ¹¹⁶),

as the Gemara says in Sukkah ¹¹⁷ that gemilus chasadim is "both for the poor and for the rich",

and so it is also proven from the Gemara in Bava Metzia ¹¹⁸ "a poor person and a rich person, a poor person takes precedence",

and more?

And they noted about this ¹¹⁹ to the Shulchan Aruch of the Alter Rebbe at the beginning of Hilchos Halva'ah,

where he brings the aforementioned language of the Rambam.

And even though afterwards the Alter Rebbe brings the exposition

(from the Mechilta ¹²⁰)

"I only have [the obligation to lend to] a poor person;

a rich person who needs to borrow, from where [is it derived] that it is a mitzvah to lend to him temporarily?

The verse states, 'My people'" –

on the contrary:

from this one can derive an explanation of the matter

(as will be explained below),

because the Alter Rebbe does not bring the exposition of the Mechilta

(regarding the obligation of gemilus chasadim to the rich)

at the beginning of the halachah in the language of the Rambam,

rather first he brings the language of the Rambam by itself,

and only afterwards does he bring the exposition as an additional, special teaching. From this it is understood that the Alter Rebbe holds like the opinion of the Rambam,

that "it is a positive commandment to lend to the poor of Israel",

and this does not include the rich,

rather for this there is an additional teaching regarding the rich,

but this does not enter into the positive commandment

(from the Torah)

of "If you lend money to any of My people, even to the poor with you",

therefore the Alter Rebbe does not write it at the beginning of the halachah together with the mitzvah for the poor

(which he copies from the Rambam).

That is, from the Alter Rebbe's Shulchan Aruch

(as he learns the opinion of the Rambam)

one can derive the explanation of the intention of the Rambam regarding that he does not bring the rich.

And the explanation:

The obligation of gemilus chasadim to the rich can be learned in two ways:

A) The positive commandment "If you lend money etc. the poor with you" includes both a truly poor person and one who is poor at that time

(even though before and after he is rich),

for there is no reason to distinguish between them,

and to say that one who is poor at that time should not need to be lent money because before and after he is rich,

what difference does it make now.

And even though the law is "a poor person and a rich person, a poor person takes precedence" *¹²⁰ –

one finds regarding this several matters,

that even though two things are a positive commandment from the Torah with the same force,

one takes precedence over the other.

For example –

regarding offerings;

even though several offerings are from the Torah,

one finds that according to the Torah there is an order of who precedes whom.

B) The positive commandment "the poor" applies only to a truly poor person,

not to a rich person who is only poor at that time,

and the obligation of gemilus chasadim to the rich is an additional teaching,

which is an obligation from the words of the Scribes.

From the Alter Rebbe's Shulchan Aruch,

where he first brings the law

(from the Rambam)

"It is a positive commandment to lend to the poor of Israel etc., as it is said, 'If you lend money etc.'",

and only afterwards does he bring the additional teaching from the Mechilta ¹²⁰ "I only have the poor; from where [to include] the rich? etc.,

the verse says 'to My people'" –

it is understandable,

that according to the view of the Alter Rebbe

(and according to the view of the Alter Rebbe in the view of the Rambam)

the obligation of gemilus chassadim for the rich is like the second manner mentioned above,

that the positive commandment from the Torah is only for a truly poor person

(not for a rich person who at that time is poor),

and the obligation for the rich is derived from an additional teaching,

from the amplification "My people".

Based on this, one will also understand the view of the Rambam in this matter,

and why he writes only "It is a positive commandment to lend to the poor of Israel" and does not mention the rich:

In the Rambam's Sefer HaMitzvos, root 2

(as was noted ¹¹⁹)

the Rambam sets forth a general principle in the counting of the commandments that "it is not proper to count everything that is learned through one of the thirteen principles by which the Torah is expounded or from an amplification."

Based on this, it is understood,

according to the exposition of the Mechilta

(which the Alter Rebbe brings)

"My people" to include the rich –

that since the rich are derived from an amplification

("My people"),

it certainly cannot be included in the count of the commandments according to the view of the Rambam.

That is, that the commandment of lending as a positive commandment from the Torah is only for the poor of Israel, which is explicitly stated in the verse,

but lending to the rich cannot be counted in the count of the commandments because it is not stated in the verse and is derived from an amplification.

Based on this, it is understood why the Rambam

(at the beginning of Hilchos Malveh veLoveh)

writes only "It is a positive commandment to lend to the poor of Israel" and does not mention the rich,

because according to his view, the obligation of

gemilus chassadim for the rich is not included in the category of the positive commandment "If you lend money to My people, to the poor with you",

because the rich are not stated in the verse and are derived from an amplification

(therefore the Alter Rebbe writes it as a separate matter after he quotes the language of the Rambam "It is a positive commandment to lend to the poor of Israel").

Therefore the Rambam does not write about the rich in Hilchos Malveh veLoveh, because there it discusses the positive commandment from the Torah to lend to the poor of Israel as it is stated in the verse "If you lend money to My people, to the poor with you".

And regarding the obligation of gemilus chassadim for the rich –

the Rambam relies on what he writes earlier in Hilchos Deos ¹²¹ "and to lend properly to one who needs",

which implies that this includes also the rich

(when they need it),

and "it is a commandment ¹²² upon every person to love each and every Jew as himself, as it is said ¹²³ 'You shall love your neighbor as yourself'",

which includes helping everyone –

even a rich person –

with a loan. But the obligation there is not as part of the positive commandment from the Torah "If you lend money etc. to the poor",

but rather a detail of the positive commandment "You shall love your neighbor as yourself" ¹²⁴.

And similar to the commandments of visiting the sick and comforting mourners etc.,

which "are included in 'You shall love your neighbor as yourself'" ¹²⁵. But regarding these commandments, the Rambam writes ¹²⁶ "that all these commandments are from the words of the Sages",

even though these commandments themselves are details of the positive commandment of "You shall love your neighbor as yourself" ¹²⁷;

however, the commandment of gemilus chassadim "to lend properly to one who needs" may be from the Torah –

a part of the positive commandment from the Torah "You shall love your neighbor as yourself"

(but not from the positive commandment from the Torah "If you lend money etc. to the poor",

as above).

Another matter that needs to be completed –

regarding the explanation of the verse in the portion of the manna ¹²⁸ "Gather from it, each man according to his eating, an omer per head".

It was discussed ¹²⁹ that there is a contradiction in the verse:

On one hand it says "Gather from it, each man according to his eating",

which simply means each person according to the measure he needs to eat,

in which there are simply differences between one person and another,

and immediately afterwards it says "an omer per head",

which "an omer per head" means exactly that, no less and no more?!

One cannot answer that there occurred a "great miracle" that the "each man according to his eating" itself was "an omer per head" equally for every person,

like Rashi explains regarding "the one who gathered much and the one who gathered little" ¹³⁰ that there a "great miracle" occurred –

because there it is stated in the verse that a miracle occurred,

"And they measured with an omer, and the one who gathered much did not have more, and the one who gathered little did not have less" ¹³¹,

therefore Rashi explains "and this is a great miracle that occurred with it";

but in this verse "each man according to his eating, an omer per head" it does not state that anything special occurred there.

And it was explained that according to the simple meaning it is necessary to interpret that "an omer per head" means exactly no less and no more.

Consequently, one must understand:

If no miracle occurred here –

How does "a man according to his eating" align with "an omer per head"?

On this, a reference was marked 132 to Rashi on the Paschal offering in Parshat Bo on the verse * "a man according to his eating",

where he explains that "a man according to his eating" means "that which is fit for eating, etc."

A doubt was raised as to what my intention was with this reference,

whether I thereby meant that Rashi in Parshat Beshalach relies on his commentary in Parshat Bo,

or not. And if yes –

Why is it necessary to arrive at the entire discussion,

since from the outset there is no contradiction between "a man according to his eating",

and "an omer per head",

because "a man according to his eating" in the portion of the manna means

(not the quantity of eating, but rather)

"that which is fit for eating"

(as in Parshat Bo).

And to this day there is no clarification on this.

As discussed many times:

What is relevant here regarding my intention with the reference to Rashi in Parshat Bo –

Here it is relevant what is the intention and meaning of "a man according to his eating" in the simple sense of Scripture,

and for this one must go to a five-year-old for Scripture and ask him what is the simple meaning of "a man according to his eating"! And when one will know the meaning of "a man according to his eating" in the simple meaning of Scripture, one will then understand whether it is fitting to interpret in the simple meaning of Scripture in Parshat Beshalach that this means "that which is fit for eating" as in Parshat Bo,

or not.

Therefore I sent word that one should go ask the meaning from a five-year-old for Scripture...

And to this day I have not received an answer!

And the matter:

When one will ask the five-year-old for Scripture the simple meaning of "a man according to his eating",

he will say that this simply means the quantity of eating of each person according to the measure of how much he can eat.

So based on this it is understood that with the reference to Rashi in Parshat Bo

(that "a man according to his eating" means "that which is fit for eating")

the intention was not that from this there is a necessity that in every place where it says "a man according to his eating" it means "that which is fit for eating" –

because this is the opposite of the simple meaning of "a man according to his eating" that it means the quantity of eating

(not "that which is fit for eating")!

On the contrary:

Since this is the simple meaning of "a man according to his eating" –

The question arises on Rashi in Parshat Bo: why does he take "a man according to his eating" away from the simple meaning of the quantity of eating and interpret that it means "that which is fit for eating"?!

And according to the explanation of the necessity of Rashi in Parshat Bo, one will be able to know whether this also fits in Parshat Beshalach.

The explanation of this is –

very simple:

The five-year-old for Scripture knows that the eating of the Paschal offering is not merely so that Jews should have something to eat on the fifteenth of Nissan and not remain hungry,

but rather this is a matter of merit and protection for Jews,

that by the merit of the blood of the Paschal offering they were protected from the plague of the firstborn,

and by the merit of the offering they went out of Egypt. And the Almighty wanted this merit and protection to be through the eating of the offering.

Just as this is with the eating of every offering –

The five-year-old for Scripture understands that this is not in order to have something for supper! Rather this is a matter that causes "satisfaction before Me that I spoke and My will was done",

But within this itself there are offerings which are entirely for God,

and offerings where there is also the eating of the priests or the eating of the owners.

And based on this the five-year-old for Scripture asks a question:

How is it fitting to say regarding the eating of the Paschal offering –

"a man according to his eating",

which simply means the quantity of eating –

the Paschal offering is not in order to have something to eat?!

Therefore Rashi is compelled to interpret that "a man according to his eating" here indeed does not mean the quantity of eating

(as the simple meaning of this),

because that does not fit here,

but rather "that which is fit for eating, excluding a sick person and an elderly person who cannot eat an olive's bulk". And for them there must be the merit and protection that comes through the Paschal offering not through eating

(as with the rest of the Children of Israel)

but in another manner,

in the manner of an uncircumcised person and a ritually impure person who may not eat the Paschal offering,

and nevertheless they also had protection and the merit to go out from the exile of Egypt.

All this was discussed regarding "a man according to his eating" that is stated regarding the Paschal offering in Parshat Bo,

where an offering is not for having something to eat;

But "each man according to his eating" in the portion of the manna

(in Parshat Beshalach)

seems simply to mean the quantity of eating –

because there is not the necessity there as in Parshat Beha'alotecha to change from its simple interpretation,

and furthermore –

the matter of the manna was explicitly for the purpose of having something to eat for the meal,

it relates to "and you shall eat and be satisfied",

so simply the interpretation of "each man according to his eating" is –

each one according to the measure that he needs to eat.

But from the contradiction of "each man according to his eating" to "an omer per head" and it does not state that there was a great miracle involved,

like it was regarding "the one who increased and the one who decreased" –

this compels us to say that "each man according to his eating" here also cannot mean the quantity of eating

(according to the simple interpretation),

but rather another interpretation,

like the interpretation that Rashi already explained in Parshat Beha'alotecha. And since Rashi already explained it there,

he does not repeat it here,

and especially since here it is due to a different necessity than in Parshat Beha'alotecha,

consequently Rashi says nothing and relies that one will remember on their own what he explained in Parshat Beha'alotecha.

Another matter that was raised concerns the discussion about "one speaker for a generation" –

where a resolution was taken and they made it into a question!

It was discussed that from Moses' intention in his speech to Joshua "you and the elders of the generation with them" it is understood that the elders were on the level of Joshua,

only because of the deficiency of the generation the Almighty told him "one speaker for a generation and not two speakers for a generation".

On this they asked:

Previously, this interpretation was discussed in another manner,

that "one speaker for a generation" is because a leader and speaker is only one,

because if there will be more than "one speaker for a generation",

a dispute could arise,

for "their opinions are not equal",

consequently one would not know whom to follow,

which is the simple reason for "one speaker for a generation",

as teachers explain it simply –

thus it was discussed previously. So how can we now discuss in another manner that this is due to the deficiency of the generation?

But if I merely repeat what was discussed in a previous farbrengen –

the audience will disperse! And then I will have no one to speak with!...

One must find a new insight in this matter,

which will keep the audience listening to new novellae.

Therefore, in explaining the aforementioned Gemara "one speaker for a generation" a new insight was added,

and in truth it answers a question in this matter:

Moses our teacher was surely a true shepherd,

and certainly knew what a true shepherd is. So how can it be said that Moses –

the true shepherd - in the fortieth year of his leadership,

made a mistake

(by saying "you and the elders of the generation with them")

and did not know such a simple thing that there must be "one speaker for a generation" because if not a dispute could arise?!

And not merely a mistake that there could be two speakers,

but rather "you and the elders of the generation with them",

that there should be about seventy leaders and speakers?!

Therefore it was explained,

that Moses spoke according to his level and thought that the elders and Jews of that generation were on his level –

they are a "generation of knowledge" and regarding them it is said "and you who cling to the L-rd your G-d are all alive today",

consequently Moses thought that due to their lofty level there could be about seventy leaders

("you and the elders")

and no dispute or confusion would arise because their opinions are not equal.

In practice, however, the Almighty told him that he is making a mistake

(not in the essential concept of a leader, but rather)

in the calculation of the level of the generation,

and in truth the generation that entered the land is not on the level of the generation of Moses,

and they cannot receive an abundance of good –

about seventy leaders,

because of the dispute that could arise from this,

and therefore "one speaker for a generation and not two speakers for a generation".

And like there cannot be two High Priests because of enmity.

The explanation in Rashi in our portion

("Atzilei –

great ones"):

The term "Atzilei" in the verse "And to the Atzilei of the children of Israel" refers to people,

that the people are "great ones"

(according to Rashi).

Rashi needs a proof and example from a verse where the term "Atzilei" appears regarding people and it means "great ones".

It appears only once in the entire Torah –

in Isaiah –

"And My nobles I have called you,"

that "My nobles" refers to human beings,

to the nations of the world,

and it says "And My nobles I have called you,"

"from the great ones among them

(among the nations of the world)

I have called you by name for My portion, Israel My firstborn."

However, in the other two verses that Rashi brings

("And he took of the spirit,"

"six cubits of the span")

it does not appear in connection with human beings.

Therefore Rashi brings first and foremost the verse in Isaiah,

because there the term "nobles" refers to human beings,

as it is written here.

This alone, however, is not sufficient,

because in Isaiah "And My nobles" refers to the nations of the world,

whereas here it speaks about "the nobles of the children of Israel" and in connection with "and they saw the God of Israel"

(at the time of the giving of the Torah),

that is, in connection with a matter of spirituality.

Therefore Rashi brings a second verse

(from the portion of Behaalotecha) –

"And he took of the spirit" –

where the term "nobles" appears in connection with a matter of greatness and separateness in spirituality,

corresponding to what is written here "the nobles of the children of Israel" in connection with a matter of spirituality

(not as in Isaiah where it speaks about greatness among the nations of the world).

On the other hand, however, it is written here that "the nobles of the children of Israel" connected the "and they saw the God of Israel"

(spirituality)

with "and they ate and drank" in physicality,

"they gazed at Him with a coarse heart amidst eating and drinking,"

not like "and He took of the spirit,"

which is only a matter of superiority and spirituality.

Therefore Rashi brings a third verse

(from Ezekiel) –

"six cubits of the span,"

where one sees that the term "span" is used for a matter of spirituality

(a greatness in a measure in the building of the Temple,

which has a superiority and greatness in spirituality),

but as it comes down into a physical measure and size –

"six cubits of the span."

This, however, is all regarding Rashi, whose concern is the plain meaning of Scripture;

however, Ibn Ezra is not so bound by the plain meaning of Scripture.

Ibn Ezra is primarily a grammarian,

and in order to explain the meaning of the word, it is primarily relevant for him to find another word with the same root,

and it is not so relevant that it should match in all details according to the plain meaning of Scripture

(as it is relevant for Rashi) –

therefore he brings only one proof.

And likewise, Ramban is not so bound by the plain meaning of Scripture,

therefore he also does not bring all three proofs.

And furthermore, the main point:

Ramban and Ibn Ezra do not need to bring all three verses because they rely on Rashi –

for Ramban certainly saw Rashi

(he indeed brings from Rashi in many places),

and likewise it is highly probable that Ibn Ezra saw Rashi.

The lesson from this explanation in the notes on the Zohar –

is simply:

When one knows that the three matters "merits, pure ones, clarified"

(which occur at the time of "when the soul departs from this world")

correspond to thought, speech, and action,

and also correspond to nefesh, ruach, neshamah –

then the great caution that one will have in thought, speech, and action is understandable,

knowing that through this there is an ascent in the nefesh, ruach, neshamah of the soul –

"merits, pure ones, clarified,"

and furthermore –

through this there is also an ascent in the chayah and yechidah of the soul.

And the caution in thought, speech, and action is especially in the three matters of fulfilling positive commandments,

negative commandments, and the study of Torah –

which also correspond to the three terms

(as the father explains in the continuation of the note).

The explanation in today's lesson of Rambam:

That which the guardian must fulfill the commandments for the minors is not because the minors are obligated in these commandments,

but rather from the aspect of the matter of education. In the language of the Rambam:

"They perform for them even though they are not obligated in the commandment from all these commandments, only in order to educate them,"

to accustom the children to the commandments so that they will fulfill the commandments when they grow older and receive the obligation.

From this it is understood that if there is a commandment in which there is a concern that it will confuse the child and not only will it not educate him in this commandment,

but it may even cause harm –

one is not obligated to educate the child in this particular commandment,

because he is not obligated in this commandment from the Torah,

it is only a matter of education.

What then is regarding the commandment of charity and redeeming captives –

commandments that "have no limit":

The commandment of charity

(and the redemption of captives)

has no limit,

and primarily –

it has no limit regarding a minor,

because a minor, generally, cannot understand how one can make a limitation of how much money one must give for the redemption of captives

(and charity in general),

that one must give a specific sum of money,

and if there is one more dinar, one is not obligated to redeem that person! For him, it is simply understood,

that if one must redeem someone from captivity,

or help a poor person with charity,

one must give as much money as is needed for this without any limit.

But there is the explanation,

that there is the commandment of "You shall not add"

(just as there is a commandment "You shall not diminish"),

and the Torah gave measures for every commandment,

including the commandment of charity –

a tithe or a fifth,

because if one does not make a limitation, "for at all times there are poor people, and the property of orphans will be depleted" –

a minor

(ordinary)

cannot comprehend all these details,

and it only confuses him,

And especially since regarding this very matter there are opinions,

on one hand the Rambam writes that one may not give "all his possessions",

on the other hand he writes in the Commentary on the Mishnah that from the perspective of the measure of piety one may give "all his possessions" –

Consequently, when one fulfills the commandment of charity for the minor with a limitation

(of a tithe or a fifth and the like),

there is a concern that this will not educate the minor but rather confuse him,

because on one hand he does not understand how one can make a limitation in the commandment of charity and redemption of captives,

and on the other hand he is told that it must be with a limitation,

and from the perspective of the measure of piety –

without limitation etc. –

this only confuses him,

and this can lead to him either giving away all his money,

"and the property will be depleted",

or it can lead to the opposite extreme –

that he will not give enough charity.

Therefore, one does not enter into this concern regarding the commandment of charity and redemption of captives which have no limit,

and the guardian only educates him in commandments that have a limit,

which includes many commandments,

and one relies that when one educates him in all the other commandments, this is sufficient to accustom him to fulfill the commandments when he becomes obligated in them,

including also the commandment of charity and redemption of captives,

which when he grows older he will understand and comprehend how one must fulfill the commandment.

However, when it concerns an adult "who has become insane or deaf-mute", the law is that "the court assesses charity for him if he is worthy",

because the adult is obligated in the commandment

(and it is not only for the matter of education as with a minor).

And may it be His will that from this discourse on the inheritance of lands –

one should see openly the "power of His works He declared to His people, to give them the inheritance of the nations" *148 –

the Holy Land,

which was given as an eternal inheritance to the eternal people,

including also "the Lord your God will enlarge your border",

the land of the Kenite, Kenizzite, and Kadmonite,

which was also promised in the eternal covenant between the parts,

and in the future all tribes will have a portion in it,

also the tribe of Levi,

as it is stated in Ezekiel that "the tribe of Levi, one",

In the true and complete redemption,

speedily in our days, literally.