English translation — שיחות שנאמרו ב"יחידות" אור ליום ג' פ' קדושים, כ"ו ניסן ה'תשמ"ו.

"Yechidus" of the guests, may they live, who arrived here for Yud-Alef Nissan and the holiday of Pesach.

It has already been spoken about several times

(on similar occasions),

regarding the customary practice,

that before parting from one another, one gathers together once again.

And the reason for this matter is:

Since one is about to part from one another, one must equip oneself with special strengths,

so that the physical separation should not affect those who are parting from one another

(from their youngest to their oldest),

neither in their "action,"

and certainly not in their speech,

and all the more so not in their thought process,

i.e., that in all these matters one should stand in a movement of unity even at the time of physical separation.

For, seemingly, the fact that one parts from one another,

and one does not see

(with physical eyes)

the Jews with whom one was together for a period of time beforehand, should make a difference between them,

as we see that even according to Halachah there is a difference whether two people stand in close proximity or at a distance from each other,

and since all matters within a person are "derived from them"¹,

from the matters as they are above,

it is understood that there is a difference both in action and speech,

and also even in thought.

And particularly the very fact that suddenly there is a change in the matter,

that previously one was together

(also the bodies),

and afterwards one becomes suddenly separated, this emphasizes the matter of separation even more.

But nevertheless,

the Almighty gives the proper strengths to every Jew and to all Jews

(from their youngest to their oldest),

so that the separation should affect only the bodies, but regarding action, which is the essential thing,²

in good deeds that each one must do with a movement of unity with all Jews, one indeed stands in a movement of unity.

B. And regarding our matter:

After many Jews were together for a certain period of time

(a short while or a longer while),

this certainly effected in them a stronger movement of unity. And particularly since this was at a special time,

a "time of favor,"

a time that was connected with festivals or days of farbrengen and arousal, etc.

The Almighty gives strength to each one so that even when one subsequently parts from one another,

this should not effect any movement of separation,

neither in thought, nor in speech, nor in action.

And this is a novelty in both extremes:

On the one hand, it is easier to effect the matter of unity in thought and speech even when in separate places,

because these are more spiritual powers, and from this perspective the novelty is that the unity also expresses itself in actual deed;

On the other hand, it could be the opposite:

Seemingly, it is easy to effect within oneself not to make any difference regarding actual deed,

because action is a matter that does not touch the inner self,

the mind or heart, etc.,

one can certainly perform the unifying action even when one has no feeling,

in the manner of "a commandment of men performed by rote,"³ and from this perspective the novelty is that the unity is

(not only in action, etc., but)

also in thought and in feeling,

with all the matters connected to it.

And this is the reason for gathering together once again before parting from one another, in order to make it easier to achieve the aforementioned matter.

Moreover:

When speaking about achieving the movement of unity even while in a state of separation, this must certainly be with truthfulness,

for this is connected with Torah and Judaism,

which is the Torah of truth and commandments of truth and truthful conduct,

since they derive from the Almighty, Who is the truth,

to the extent that "the seal of the Holy One, blessed be He, is truth,"⁴

i.e., that every matter connected with the Almighty is stamped and sealed that it is a truthful matter.

And in order to reach such a state of soul with truthfulness,

there must certainly be a special avodah and a special strength to achieve this.

In order to make this easier, one gathers together specifically once more before parting,

as is simply seen,

that before one departs from the source of food, one takes provisions for a longer time,

and from this it is understood regarding spiritual food,

that one must take along special powers to be able to carry out the aforementioned matter,

so that the service should be in a manner of unity.

That which one seeks advice to make the service easier,

is not because one wants an "easy task," but rather so that "man is born to toil"⁵ can be in other matters,

not in overcoming external difficulties,

but rather that the good deeds should be done with more vitality and more quality,

until even more in quantity.

All the above explains the reason for this present gathering,

so that very close to the time of separation, all should be together,

in a manner of unity.

And therefore one also endeavors that this should be in a place that is connected with unity,

a synagogue, a study hall, and a house of charity:

The matter of "study hall" is,

a place where one studies Torah,

whose essence is to bring peace to the world,

as the statement⁶ "the entire Torah was given to make peace in the world,"

all the more so among Jews,

who are also, from the aspect of the command, "one nation in the land,"⁷

consequently, Torah causes that there should be not only peace,

but also unity,

until true unity.

And this is the content of this place,

a place where one studies Torah in a manner of constancy,

through constant study sessions.

And since this is also a "synagogue,"

a place of prayer, the study of Torah is permeated with the feeling of prayer,

which is the matter of unity:

one prays to the one Hashem,

and one of the main prayers⁸ is "Hear O Israel, Hashem our G-d, Hashem is One."⁹

And moreover, the AriZal emphasizes,¹⁰

that "it is proper¹¹ to say before prayer: 'I accept upon myself the positive commandment of "and you shall love¹² your fellow as yourself."'" And this commandment of "and you shall love your fellow as yourself" brings about in Jews a feeling of unity,

so that even when one is not close physically,

or even not close spiritually

(seemingly),

due to the differences in levels among Jews

(up to ten levels¹³ from "your heads, your tribes" to "your wood cutters" and "your water drawers"¹⁴),

nevertheless, the commandment of love of Israel brings about a feeling of unity,

and as my revered father-in-law, the Rebbe, the Nasi of our generation, explained several times,¹⁵

that the commandment of love of Israel applies even to a Jew whom one has never seen

(for now),

and he is in a distant place

(to the extent that to see him requires a special effort that is connected with several matters,

and requires time and trouble, etc.).

Another matter in this:

Since the commandment of love of Israel is a preface to prayer, it permeates all of a person's matters,

because the matter of prayer is "asking for his needs that he requires"

(and this is a positive commandment from the Torah)¹⁶,

consequently, it is understood that also the matter of the unity of Israel that is in prayer permeates all of a person's needs and matters.

Accordingly, this place is also a house of charity, a place where one speaks about charity and gives charity and inspires Jews regarding charity, for also the content of the commandment of charity is the unity of Israel,

simply.

Therefore, since this place has within it a special merit and segulah,

as a place of Torah, a place of prayer, and a place of charity, it certainly influences,

and strengthens the hope with the goal of achieving true unity,

a unity that will permeate all Jews in thought, speech, and deed,

and "from their smallest to their greatest,"

because even very young children of Jews have become accustomed that immediately when they are born,

one begins to show them and do with them matters that are connected with Judaism in general,

and with faith in the one Hashem,

and in one Torah,

and prepare themselves to fulfill the same commandments,

regarding which it is said "which a man shall do and live by them."¹⁷

And in particular, then one has the three matters of "Torah, service, and acts of kindness"¹⁸,

which have the advantage of a "threefold cord"¹⁹,

the three pillars upon which the world stands¹⁸ and endures²⁰,

as we just learned

(in Pirkei Avot)

on this past Shabbat

(and from Shabbat all the days are blessed²¹,

all the days of the week following it, including today when we gather together,

and the blessing will also continue throughout all the days of the entire week).

It is understood,

that all this makes it even easier to perform the aforementioned service,

and with utmost perfection,

together with the fact that this is a matter upon which one has labored,

but the toil was to make it greater and more beautiful and deeper and more alive and more heartfelt,

as has been spoken many times.

All the above is indeed the same point that is mentioned each time,

at the farbrengen

(the gathering together)

before parting from one another.

It is, however, understood,

that since every matter is with Divine Providence²²,

the very fact that we gather together at a specific time,

is particularly connected with this specific time,

a specific day,

of which "each and every day performs its task",

as it states in the holy Zohar²³.

That is, in addition to the general strokes and points mentioned above, there are also, at this gathering, the particular matters that are learned from the day,

for each day is a special day,

as stated in the holy Zohar,

that "each and every day performs its task",

that each day has its own service,

because it has its special quality and its powers²⁴ and its mazal,

and so on, in a simple sense.

When one wishes to discover what is the unique matter of this day, as with all matters among Jews,

there is a rule,

that when a person needs to find the path in which he must go,

and about what he must speak and upon what his thought must be focused, first of all he must "look into the Torah"²⁵,

look into the Torah,

for Torah is from the word hora'ah (instruction)²⁶,

it is a guide,

and moreover "Torah is light"²⁷,

consequently it is understood that the instruction in the Torah is a luminous directive,

a directive that emerges clearly and luminously,

both the content of the instruction and how its outcomes must be expressed.

In the Torah itself there is a rule,

that the instruction of each day is connected with the portion of the Torah that pertains to this week and to this day,

as the word of the Alter Rebbe²⁸,

that one must live with the time,

with the weekly portion and the daily portion;

and when one says "live with the time" it also means physical life,

because for a Jew there must be the dominance of the soul over the body,

the dominance of form over matter,

in a manner that the soul is the "primary" and the body is the "secondary"²⁹,

but such a "secondary" that carries out and increases and completes the life of the soul.

This is also the content of the title "Torah of life",

which has a double meaning,

both that it is an instruction for life,

and that it is a Torah with which one lives.

According to all this it is understood,

that standing on this day, one must seek the instruction of the weekly portion,

and especially the daily portion.

Thus, since today is the second day of Parshat Kedoshim, it is understood,

that here we have two matters: (a)

the general instruction of the weekly portion, Parshat Kedoshim,

which is connected with all the days of the week,

i.e., that every part of the portion without distinction has a general matter connected with "Kedoshim (holy)", and (b)

the specific instruction of the part of the portion that is connected with the second day,

i.e., from "second" until "third",

which has a closer connection with the conduct and the outcomes that are learned from it for today.

And these instructions must be taken with one afterwards

(since we are parting from one another)

also for the entire time after this,

until we meet again,

with the help of the Almighty,

in a good manner and in a healthy manner and a joyful manner and a Jewish manner and a Chassidic manner.

That these instructions must have an effect until then,

and also later,

but then the instructions will also come with the vitality that will be derived from this gathering after this,

for although in all matters of Judaism and holiness in general there is a principle of "ascend in holiness"³⁰,

that one must increase and elevate in holiness, nevertheless this does not mean,

that when one ascends to a higher level one must, heaven forbid, forget the previous ones; rather this means,

that one must add in that same matter in which one acted previously,

so that the matter should be even more than it was until now.

And as also indicated in the phrase "ascend in holiness and do not descend"³⁰,

that together with going higher and higher

("ascend"),

one does not, heaven forbid, descend from the matters of before,

i.e., the achievements and things that one had through the service of the moment before or the day before do not go away,

rather one should add in them themselves,

until an addition beyond measure.

And as it says in Psalms³¹ "They go from strength to strength, He appears before Hashem in Zion",

that there must be an ascent from strength to strength,

until one reaches even higher than that,

"He appears before Hashem in Zion",

that one connects this with the Supreme One as He stands

(openly)

in "Zion". For then one sees matters of G‑dliness openly³²,

and such a level in G‑dliness that is incomparably higher than the levels that one can reach through one's own efforts,

in the language of Chassidus³³,

an elevation of the world above the elevation of the world,

i.e., that the Supreme One gives of Himself,

from His full, open, holy and broad hand³⁴

(and also "overflowing",

as it says in the Baal Shem Tov's Siddur,

which means poured over the measure).

Until that after this one comes to a more elevated level,

as it says in the chapter of Psalms after this³⁵ "Show us, Hashem, Your kindness, and grant us Your salvation":

"Show us" that one should see immediately at the beginning of the matter the goodness in the thing,

as R. Levi Yitzchak of Berditchev interprets³⁶ "we ask that the goodness be revealed immediately at the beginning of the deed",

And this itself not in a manner of hearing,

even not hearing from reliable witnesses,

but specifically sight,

"Show us",

a sight with one's own eyes,

not the eyes of the soul per se,

but as it is felt in the body,

in the eyes of flesh;

"Hashem" this is the revelation of the Name Hashem,

the Name of Mercy³⁷,

and also the Explicit Name,

the Unique Name³⁸ and the Essential Name³⁹;

"Your kindness" His kindness,

the kindness in which one recognizes immediately that it is beyond measurement and limitation,

and in the language of the Gemara⁴⁰ "His kindness" of the Holy One, blessed be He,

about which it is said "for His kindness endures forever"⁴¹,

that this kindness is brought down and invested also in all worldly things⁴²;

"And Your salvation" this is also a matter of salvation,

that one is helped out:

One lives, after all, as a soul in a body,

and one has the constraints and limitations of the world around oneself,

in which "against your will you live"⁴³,

in which the Supreme One placed us and every Jew in the previous generations and in the present generations; consequently He also gives "Your salvation",

the help from the Supreme One Himself,

that one should not be influenced by the constraints and limitations of the world, etc.;

"Groom" the salvation itself is drawn down to Jews in a manner of "grant us",

it is given from the Supreme One Himself,

for "whoever gives, gives with a generous eye"⁴⁴,

Until that the point of the true "Your salvation" comes,

the true and complete redemption from the exile,

the true salvation:

"To us" this is given to us,

souls in bodies,

with the entire storm of "Your salvation" and "Your kindness"

Which is therefore understood,

that the salvation comes out in a manner of "I will hasten it"⁴⁵,

for by the Supreme One there is, after all, no hindrance,

no obstacles or delays,

rather it is immediately and simply,

and with the entire scope;

and this comes down "to us",

to each and every one,

as mentioned earlier "from their smallest to their greatest",

for by the Supreme One and His kindnesses they are all of the same importance and with the same scope and storm.

And as discussed several times

(and understood with simple intellect)

that in the future to come all Jews,

"from their smallest to their greatest"⁴⁶,

will receive all matters with complete perfection and with complete truth,

souls in bodies,

in such a way that it encompasses both the body and the soul.

Let us return to our subject:

From all that has been said it is understood regarding the matter of Parshat Kedoshim,

that in that which the Parsha affects the entire coming year,

which will come afterwards,

when one lives with Parshat Kedoshim in the coming year towards us and towards all the children of Israel for good and blessing,

this does not mean, however, that the past is negated,

rather one draws down into the past in a manner of ascent in holiness.

What is the general lesson of Parshat Kedoshim?

In accordance with what was mentioned above regarding the advantage of the "threefold cord",

so too we find in Parshat Kedoshim

(at its beginning)

three matters of holiness:

"You shall be holy"⁴⁷ in the plural are two general modes in holiness⁴⁸,

and this is connected with "for I am holy"⁴⁷

(the third matter of holiness⁴⁸),

until the "I am holy" is a reason and cause for "You shall be holy",

i.e., that the holiness of the Most High is a reason and cause for the holiness of Jews,

that which Jews are "holy" is connected with the holiness of the Most High.

From this it is understood,

that the manner of holiness among Jews is in a constant and eternal manner, since it derives from "I am holy",

the holiness of the Most High, in which "I am holy" makes no distinction of time and place,

and one cannot say, Heaven forbid, that there is a change in this "I am holy" whether one finds oneself in this place or another place,

in such circumstances or in other circumstances. For in "I am holy" no changes apply at all,

neither of time, nor of place, nor any change whatsoever.

From this it is understood,

that so too regarding Jews,

that their holiness is above changes of time and place,

i.e., that even when one separates,

and one goes out from a place of Torah or from a place of prayer,

or from a place where Torah is magnified or from a place where prayer is magnified⁴⁹, it makes no difference,

for this is connected with the "I am holy",

which is the cause and reason for "You shall be holy".

Until "I am holy" becomes one reality with "You shall be holy", accordingly it follows,

that these three matters of holiness exist in every Jew:

There is the holiness of "I am holy",

which enters by virtue of the "actual part of G-d from above"⁵⁰,

Then there is the holiness of the soul in itself,

and the holiness of the body,

and in the language of the Zohar⁵¹ which is said in "M'aneh Lashon",

at the time of prostration on the graves of the righteous,

including and especially the prostration on the "Tzion" of His Holy Honor, my father-in-law, the Rebbe, the Nasi of our generation] "Their body is holy,

their soul is holy, etc."

And all these three holinesses stand together in revelation,

which makes it even stronger,

since this is a "threefold cord".

And this is done in a manner of "one ascends in holiness and does not descend",

as above,

that one is not satisfied with the present level,

rather one ascends further in this,

since another opportunity and another matter in Judaism comes to him,

which gives him additional vitality and revelation of all good things and Jewish things,

which all become one thing with Jews.

Furthermore:

Since the holiness is in the manner of a "threefold cord" which has in it a special strength,

and "three times establishes a presumption"⁵²,

it becomes a strong thing and a thing that gives a Jew strength, consequently it also effects a special strength when it comes into contact with the world and with worldly matters.

And even when a Jew comes into contact with the world as it is connected with other nations, not only does it not have,

Heaven forbid,

any influence upon him,

to diminish or weaken anything, etc., but on the contrary,

he effects in the entire world around him,

that it should become a "dwelling place for Him, blessed be He, in the lower realms"⁵³.

Until he also affects the nations around him,

that they should know that "the kingdom will be Hashem's"⁵⁴,

and they should also fulfill this in actuality,

by fulfilling the seven commandments of the children of Noach,

as per the ruling of the Rambam⁵⁵ that "Moshe Rabbeinu was commanded by the Almighty to compel all the inhabitants of the world to accept the commandments that were commanded to the children of Noach."

This brings about a matter of unity, that it becomes "And Hashem will be King over all the earth...

Hashem is One and His Name is One"⁵⁶,

as I am written, so I am called⁵⁷,

"called" - that it is proclaimed throughout the entire world,

Until "the glory of Hashem will be revealed and all flesh will see"⁵⁸ that every entity in the world,

even an entity of mere "flesh"⁵⁹

(not necessarily from a Jew,

but from every entity in the world)

openly sees the "power of the actor within the acted-upon"⁶⁰,

that everything was created from the same "G-d of Truth"⁶¹,

and in the language of the Rambam⁶², from the "First Existent, who brings into existence all existents...

they exist only from the truth of His existence",

that every thing that is an "existing entity",

was created from G-dliness,

until the "truth of His existence",

and with this it is sustained every single moment⁶³.

Based on the above, the practical directive derived from the matter of "You shall be holy, for I am holy" is also understood:

Regarding "You shall be holy", Rashi says this means "be separate",

that Jews must be in a manner of "separation",

separated from all matters of measurement and limitation.

And this is not only a command,

but also a promise⁶⁴; the Almighty promises in the Torah of Truth that it is a certain thing that Jews will carry this out and be separated from all matters of measurement and limitation.

This is accomplished through connecting with "I am holy",

Yisrael are attached to the Holy One, blessed be He,

until Yisrael and the Holy One, blessed be He, are completely one,

which is accomplished through Torah,

Oraysa⁶⁵.

And this itself is accomplished in a revealed manner,

as is known the explanation of the Rebbe, my teacher and father-in-law, the Nasi of our generation⁶⁶, that "Oraysa" means "Or Yaysa" (light has come),

that this is in a manner of "light",

in a luminous manner,

good, seen, and revealed, and,

"Yaysa" - it comes down simply to Jews wherever they are,

souls in bodies,

i.e., that one is permeated everywhere with the concept of "there is nothing besides Him"⁶⁷.

Consequently, one knows that truly "there is nothing besides Him", only afterwards the Almighty desired that "from the truth of His existence" there should become a world and the existence of existents in general,

but the purpose in this is "for the sake of Yisrael"⁶⁸,

so that a Jew should conduct himself in such a manner that he becomes master over the entire world,

and makes the entire world a dwelling place for the Almighty,

up to [His] Essence and Being.

And as we come from the festival of Pesach,

"the time of our freedom", one should do all these matters with freedom and liberty from all matters that are not in the spirit of Judaism,

until in a manner of true freedom.

And as mentioned in the farbrengen of before⁶⁹,

that since the Exodus from Egypt, a Jew by nature cannot be a slave, G-d forbid,

because "they are My servants"⁷⁰,

one is connected to the Almighty,

in the manner of a servant,

who is a true servant

(which is the manner of servitude of "you are My servants", true servants)

has no existence of his own,

rather his entire existence is the existence of the Master⁷¹.

That is, he indeed has all the completeness as every person has,

all the more so a "man" from the term "likened to the Upper One"⁷²,

i.e., he has all the powers with all the matters,

beginning from the power of delight and pleasure,

until actual deed,

and in ultimate perfection,

and he has them in a revealed manner and with full force, but all this is permeated with the fact that in truth the delight is the delight of the Master,

and the deed is the deed of the Master⁷¹,

which means the delight and deed of the Almighty Himself.

And all these matters are in a manner of "Show us, Hashem",

that the Almighty shows it and one sees it with physical eyes.

And as the Rambam writes at the beginning of his book Yad HaChazakah that "the foundation of foundations and the pillar of wisdoms is to know that there is a First Existence,"

that the true knowledge is connected with the influence of the intellect from above down to this lower world,

until the ultimate perfection of knowledge,

which will be in the future to come.

As the conclusion of the Rambam's book,

when "the earth will be filled with knowledge of the Lord as the waters cover the sea,"

and as the Rambam explains there

(before this)

that "they will comprehend the knowledge of their Creator according to the capacity of man,"

that "the knowledge of the created being" will be permeated with "the knowledge of the Creator."

In addition to the general instruction of the weekly Torah portion, there is also a specific instruction of the daily portion.

And one of the matters in the daily portion is the commandment of "Love your neighbor as yourself,"

which is the "great principle" of the daily portion,

all the more so from the fact that "Rabbi Akiva said: This is a great principle in the Torah,"

that this is a great principle in the entire Torah.

Thus, from this the simple instruction is that the "great principle in the Torah" must become a "great principle" for Jews,

because Jews are analogous to the Torah, as it is said "This is the Torah, a man,"

and simply,

that this permeates his thought, speech, and action in a practical manner,

so that when it concerns another Jew with whom he is distant in place and distant in time

(because he has parted from him)

the matter of love of Israel should be perfect in him,

even to the extent of "as yourself,"

both regarding action, regarding speech, and regarding thought.

Since we are already discussing today's lesson in Chumash, it is appropriate to raise a perplexing Rashi commentary in this portion.

And as an introduction:

We have already spoken several times about how the leaders of our generation emphasized the greatness of Rashi's commentary on the Torah,

and also the matter of the Chitas lessons, which was established and publicized by the leader of our generation, is connected with Rashi's commentary.

For this reason,

in order to make it easier to fulfill this matter and to actualize it, the matter of Rashi's commentary on the Torah was emphasized and underscored several times.

And in order to prevent the bitter error of those who think that Rashi's commentary is only for children learning Chumash in cheder,

as opposed to adults for whom it is not their concern, it was established for all Jews,

from their youngest to their oldest,

the lesson in Chumash with Rashi.

Until it was also mentioned several times,

that the "Holy Shelah"

(as he is called,

because of the fact that he was so in practice and openly)

writes that in Rashi's commentary on the Torah there are "wondrous matters."

And in order to make this more emphasized and more accessible, and to demonstrate how every matter in Rashi is precise, they also instituted to study in public on the Sabbath day

(and the like)

Rashi's commentary on the Torah,

and to be precise in one matter in it, etc.

In this very matter, it is more emphasized when one comes upon such a Rashi commentary that one does not find that the commentators on Rashi dwell upon it, and one is not struck by the fact that one does not find in the commentators on Rashi that they dwell upon it,

just as one is not struck by the fact that many matters in the Torah are revealed in these times,

and in the language of the verse "He has made everything beautiful in its time"

[which is indeed the answer to the question that ostensibly they did not know about this before],

and especially since there are certainly those who knew about this yesterday and the day before and years earlier, which emphasizes even more the precision in Rashi's commentary on the Torah,

and especially when one dwells in public on such a Rashi commentary that one has studied several times,

and those who study

(most of them, if not all)

until now did not dwell upon it.

And here we see both things: (a)

How one can "read" this in the plain meaning of Scripture and the plain meaning of Rashi and not notice at all the depth and the changes in Rashi's commentary compared to others;

And on the other hand, (b)

That through a slight contemplation, which is applicable even to children, one can immediately see how Rashi indeed changed so many matters,

Which shows that there is certainly a deep matter lying in this,

For "the matter is not trivial,"

One cannot say, Heaven forbid, that this is coincidental

(especially when this is so many times),

And especially when it is a change from Rashi's source.

And let us return to our matter:

In today's lesson, there is a Rashi commentary on the verse "You shall not stand by the blood of your neighbor" in which one sees so many changes and precise details,

As follows.

That this verse also has a connection to the great principle

(mentioned above)

of "Love your neighbor as yourself,"

For "the blood of your neighbor" means not specifically "blood" in its literal sense,

A matter that pertains to the very soul,

But even a matter of shame,

The matter of "whitening the face of one's fellow" which is "as if shedding blood,"

For when one shames another, "the red goes and the white comes,"

So that the blood is removed from the face,

Consequently, this is "the blood of your neighbor."

That on this verse

("You shall not stand by the blood of your neighbor")

Rashi says "to see his death when you can save him,

Such as one drowning in a river and a wild beast or bandits coming upon him."

That the source of the matter is ostensibly in Torat Kohanim 82 and in the Gemara Sanhedrin * but Rashi makes a fundamental change from Torat Kohanim and the Gemara:

In Torat Kohanim and in the Gemara it emerges,

That here it speaks about three separate events: (a)

One drowning in a river, (b)

A wild beast coming upon him, (c)

Bandits coming upon him*.

But from Rashi's language,

the plain meaning of Scripture

("One drowning in a river and a wild beast or bandits coming upon him")

It emerges that here it speaks about one general matter "one drowning in a river,"

Only within this itself there can be two cases: "and a wild beast or bandits coming upon him."

That as one learns Rashi's commentary most of the time,

One does not pay attention to this,

And one learns,

As ordinary teachers teach,

That here it speaks about three separate things.

When one looks, however, at Rashi's commentary, one sees that regarding a wild beast and bandits Rashi says "a wild beast or bandits,"

But between "one drowning in a river" and "a wild beast etc." he does not say "or a wild beast etc.,"

Rather "and a wild beast etc.,"

With a conjunctive vav!

Two more changes are found in Rashi's commentary:

a) In Torat Kohanim the wording is "a wild beast coming upon him" and Rashi omits the word "evil,"

And writes "a wild beast" simply

(as in the Gemara).

b) In Torat Kohanim the order is "bandits coming upon him or a wild beast coming upon him,"

And Rashi reverses the order,

And brings a wild beast before bandits

(as in the Gemara).

One must understand what is the reason for Rashi changing in all these details, which is certainly connected to the fact that Rashi is the plain meaning of Scripture.

And let it be noted,

That the number of changes in Rashi from his sources is also three changes.

And "give to the wise and he will become wiser" will certainly contemplate

(especially on Shabbat)

All these matters,

Why Rashi changed from the Gemara Sanhedrin,

And from Torat Kohanim,

Ari shebaTorah *83.

In this, however, one must remember,

That Rashi is not, Heaven forbid, negating the interpretation of Torat Kohanim or the interpretation of the Gemara, rather Rashi states the interpretation according to one manner in the study of Torah,

the plain meaning of Scripture,

Consequently, we have here three interpretations:

The interpretation according to the plain meaning of Scripture,

The interpretation of the Tannaim

(Mishnah)

in Torat Kohanim,

And the interpretation according to the Gemara*.

Thus far the parenthetical statement to arouse regarding the preciousness of Rashi's commentary.

It is also customary to pause on the daily lesson in the book of the Rambam,

Our teacher Moshe ben Maimon the Sephardi,

Who wrote his book for every Jew and for all Jews,

As he writes in his introduction to his book "for the small and the great."

That it was instituted,

And the enactment spread and was accepted,

That "from their smallest to their greatest" should study in the books of the Rambam:

Those who can fulfill this,

and fortunate is their portion to learn three chapters a day,

in order to complete the book Yad HaChazakah each and every year,

that according to this order of study we are already in the third cycle,

they are already learning the book for the third time,

that "after three times it is considered a chazakah (established practice)"

(as above):

Afterwards there are those who learn one chapter a day;

And those who learn the study portion in Sefer HaMitzvot,

which is indeed a condensation of Sefer HaYad and like an "introduction" to it,

and includes in brief the entire Torah and all the mitzvot

(in brief).

That these three modes of study portions are also a matter of "after three times it is considered a chazakah."

To add further:

Even among those who learn one chapter a day, there is now the advantage of the third cycle,

because they learn this as part of the collective of the Jewish people,

and the completeness of study is in the manner of three chapters a day etc.

That through all these study portions one connects oneself,

and in a manner of "chazakah",

with the Rambam,

and with the Rambam himself with his main book,

the only book that he wrote in the Holy Tongue

(and he did not need to translate it from various languages into the Holy Tongue),

the primary language of the Torah of the Rambam,

just as the Holy Tongue is the language of "Torat Moshe",

that "from Moshe to Moshe there arose none like Moshe",

from Moshe Rabbeinu,

Moshe ben Amram,

until the Rambam,

Moshe ben Maimon the Sephardi.

That following from this it is also understood,

that just as one stands upon the fixed study portion in the Torah of Moshe ben Amram,

the study portion of Chumash,

so too it is fitting to stand upon the fixed study portion in the Torah of Moshe ben Maimon,

and in this itself, in the complete study portion of three chapters a day, which (a)

ultimately everyone will reach that completeness, and (b)

this is the study portion according to which one completes the book each and every year,

just like the "simple custom" of completing the Torah of Moshe ben Amram,

each and every year

(as the Rambam brings as halachah).

Today's study portion in Rambam is the first three chapters of Hilchot Shekalim.

That these three chapters deal with a matter of chazakah in "Shekalim",

after three times it is considered a chazakah,

i.e., that although there are many halachot and details of halachot etc., nevertheless there is the "threefold cord" of the common point among them,

the matter of "Shekalim",

i.e., the mitzvah of Machatzit HaShekel.

That from this one must derive a lesson in the service of man,

according to what the Rambam writes that "most of the laws of the Torah are only to correct the opinions and straighten all actions."

I.e., that although the mitzvah of Machatzit HaShekel simply is not practiced since the destruction of the Holy Temple

(as the Rambam writes in today's study portion),

nevertheless these matters exist in spirituality,

in the service of man.

And especially since this is a mitzvah for which a remembrance is made even in this time,

as the ruling and custom of Israel "one should give before Purim half of the fixed coin in that place and that time as a remembrance of the half-shekel that they would give in Adar,

and since three times 'terumah' is written in the portion,

one should give three."

And this matter is with extra emphasis in this year when Purim falls specifically in Adar Sheni,

due to "connecting redemption to redemption",

the redemption of Purim and the redemption of Pesach *93 which indeed reminds of the matter of freedom mentioned above.

And since this is a mitzvah that is "once a year"

(both the mitzvah of Machatzit HaShekel,

and the remembrance for it in this time)

it is therefore understood,

as discussed several times,

that it is drawn forth upon all the days of the year,

and on each and every day,

in all matters of the day,

both in thought,

both in speech,

both in action,

and especially in the "great principle" of "love your fellow as yourself."

And this is connected especially with the current gathering that when one parts from another one should maintain,

and further strengthen the matter of "love your fellow as yourself",

because one is in a distant place physically

(as above at length).

And one can say that in the mitzvah of Machatzit HaShekel one finds a lesson and instruction in the service of man,

in that the Rambam writes at the beginning of the study portion:

"And he does not give it in many installments,

today a little and tomorrow a little,

but rather gives it all at once in one time."

What from this we have a lesson regarding all matters of Judaism,

that when one speaks with a Jew about matters of Judaism,

one tells him,

that in this it is not applicable that he should do it only "little by little" and "partially",

"today a little and tomorrow a little" but it must be "all at once in one time",

that in the first moment that he does the matter,

he must give himself over entirely,

both in place and in time,

until that he becomes one thing with Judaism,

and through this one thing with the One Hashem,

as mentioned earlier that Yisrael, Torah, and the Holy One, blessed be He, are all one.

Furthermore:

The matter of the half-shekel encompasses the entirety of the service of the people of Israel:

From the half-shekel that Jews gave,

they did three things,

as Rashi brings in his commentary on the Torah,

and it is stated in more detail in the Midrashim of our Sages, of blessed memory:

The first two things are connected with the Mishkan and the Beit Hamikdash,

regarding which the Most High says "and I will dwell in their midst",

in the midst of each and every one of Israel,

in every Jewish heart,

that is to say, that although the entire world is a "dwelling place for Him, blessed be He",

"the whole earth is full of His glory" *96,

nevertheless it comes after the main point,

that there is the "and I will dwell" in a Jewish heart, and this is that from the half-shekel they made the sockets,

the foundation of the Mishkan,

and also,

that they used them for the purpose of the Mishkan and the Beit Hamikdash,

"a house prepared for Hashem to offer the sacrifices in it",

that from the half-shekel they offered the communal sacrifices,

beginning with the daily offerings,

which they would offer every single day,

in the morning and in the afternoon,

which effects for the entire day,

as understood simply

(and according to what is explained elsewhere regarding the griddle-cake of the Kohen Gadol,

"half of it in the morning and half of it in the afternoon",

that they would effect for the entire day).

And in addition to this there was a third thing in the half-shekel, that through it they counted Jews,

as calculated and indicated in the Chumash,

that from the number of shekels they knew how many Jews there are.

And through the half-shekel each one became whole,

not looking at that which before this there was a time when there was an undesirable conduct,

a sin and the like, because "the half-shekel" effects "to atone for your souls".

What from all this it is understood how the matter of "the half-shekel" includes the entirety of the conduct of the people of Israel, and about this one says,

that the entire half-shekel must be given "at one time",

that is to say, that a Jew must give himself over entirely,

and at once,

to the Most High.

Another matter is found in the half-shekel which is also a revolving matter:

Regarding the matter of "to atone for your souls" it is brought in the Midrashim of our Sages, of blessed memory, that the Most High had to show Moshe a coin,

so that he should know how the action of the half-shekel can be.

And as Tosafot explains,

that "Moshe was perplexed

(Moshe)

about the matter, what can a person give as a ransom for his soul",

and as explained elsewhere the reasoning in this,

that by Moshe it was perplexing,

how can it be that the giving of a physical coin is an action that can accomplish "a ransom for his soul".

But in the answer that the Most High gave him, one finds three aspects:

One aspect as it is brought in the commentary of Rashi on the Torah that "He showed him a sort of coin of fire".

A second aspect as it is stated in the Midrashim that the "coin of fire" was "under the Throne of Glory".

A third aspect as it is brought in Pirkei DeRabbi Eliezer "the five fingers of the right hand of the Holy One, blessed be He...

the fourth finger...

with it the Holy One, blessed be He, showed Moshe what Israel should give for the redemption of their soul, as it is said 'this they shall give'".

And according to these three aspects it is answered how the half-shekel can be "a ransom for his soul",

because the Most High says that "like this they shall give",

that the giving of a physical coin is (a)

a coin of fire, (b)

from under the Throne of Glory, (c)

from the right hand of the Holy One, blessed be He.

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

one must say,

that all these three matters are true,

and one has all these three matters in the service of man.

And the explanation in this:

The three aforementioned aspects are three levels in the service of a Jew in the matter of giving the half-shekel

(giving oneself over to the Most High):

Earlier, a Jew stands on a level where his giving is a giving of a "fiery coin",

that it is given with the fire of a Jewish soul;

Later, it is said further that this is not a fire of the world,

but it is such a fire that is "beneath the Throne of Glory",

a G‑dly fire;

Afterwards, one comes to an even higher level, that this is connected with the right hand of the Holy One, blessed be He,

with His full, open, holy, and broad hand.

[Therefore, the explanation stands in Pirkei d'Rabbi Eliezer,

the Torah of Rabbi Eliezer the Great,

as explained in the Midrash,

that "when Moses ascended on high [i.e., Moses our Teacher gives the Torah 'Moses received the Torah from Sinai and transmitted it, etc.' until the end of all generations (as we learned this in the chapter of Pirkei Avot on the previous Shabbat)] etc.," he saw that there would be a person like Rabbi Eliezer the Great,

"he said before Him: Master of the worlds, may it be Your will that he be from my loins,

He said to him: By your life, he is from your loins,

as it is said: 'and the name of the one was Eliezer,' the name that is unique" (that his name was "Eliezer" like the name of Moses' son, etc.),

and the Almighty fulfilled his request,

until it was said about him: "this stone resembled the rock upon which Eliezer sat,

it resembled Mount Sinai, and the one who sat upon it resembled the Ark of the Covenant").

According to this, it is understood how the order is from above to below:

Earlier, the half-shekel stands on the highest level,

in Pirkei d'Rabbi Eliezer,

where it is in the right hand of the Holy One, blessed be He,

afterwards, it becomes "they go from strength to strength",

"and from there it traveled and descended in the secret of the steps, etc.",

in the "Midrash" of the Torah,

where it is already "beneath the Throne of Glory",

and afterwards it comes down into the world of the plain meaning,

the world of action,

where the deed is the main thing,

that the physical half-shekel is a "fiery coin".

Until, regarding this physical fiery coin, it is said "this they shall give",

pointing with a finger and saying "this",

that one looks at the coin,

and one observes how the Jew gave the coin for charity,

or for Judaism,

or for building a Sanctuary,

or as participation in the Third Holy Temple, one immediately sees that this is "a fiery coin",

and it is taken from the Throne of Glory,

and was given by the right hand of the Holy One, blessed be He!

Continuing from what was said about the virtue of the matter of charity,

one will also conclude,

as is customary in such a case,

with the matter of charity:

In addition to this, that we find ourselves in a place where there is the matter of prayer,

a synagogue,

and a place where there is the matter of Torah,

a study hall,

and a place where there is the mitzvah of charity,

charity boxes and resolutions for charity and the giving of charity

(as mentioned above)

one also adds during the gathering in all these three matters of Torah, prayer, and charity,

both Torah in its simple sense,

and prayer that one says and repeats several times each day,

and especially in this place,

"May it be Your will, etc., that the Holy Temple be built speedily in our days, etc.",

and also a matter of charity,

through that which we will give to each of you, from your smallest to your greatest,

a mission for charity.

And may it be His will,

that all this add further to the success in all the aforementioned matters,

that it should be in a manner of strength,

in a strong and in a lively manner,

in an eternal manner, and in a lasting manner.

And may this further add that there should be a proper and successful journey,

and that one should find everyone there in a Jewish manner and a successful manner and a healthy manner and a Chassidic manner.

And may one prepare,

all together,

for the third redemption,

in the building of the Third Holy Temple,

"the Sanctuary, O L‑rd, which Your hands have established",

which is the eternal Sanctuary.

And it will be speedily, in our very days,

"with our youths and with our elders, etc., with our sons and with our daughters",

Together with the completeness of the Torah,

in all its three aspects,

"the third light" which was given "by the third one",

Moses our Teacher,

Moses received the Torah from Sinai,

And may there be completeness also in the Land of Israel,

may the Land of Israel be in its completeness,

"a land which, etc., the eyes of the L‑rd your G‑d are always upon it, from the beginning of the year to the end of the year",

until "the L‑rd your G‑d will enlarge your border",

that there itself, all matters should be with expansiveness,

and with true expansiveness.

And speedily in our actual days, for "in its time" has already been long,

But it comes to the matter of "I will hasten it",

And in this "I will hasten it" is the "I will hasten it" within "I will hasten it",

In a manner of an eternal redemption.

And especially since the commandment of charity is indeed "great is charity, for it brings the redemption closer."

And all these matters should be with joy and a good heart.

And prepare to meet everyone together,

as mentioned above,

"with our young and with our old, with our sons and with our daughters",

in the third redemption,

in our holy land, in Jerusalem the holy city,

on the holy mountain,

and in the third Holy Temple,

and in a manner of "I will hasten it",

speedily in our actual days.

His Holiness, our Master, Teacher, and Rebbe, may he live for good long days, gave one dollar to each of the male guests and female guests, may they live,

in order to give it

(or its equivalent)

to charity when they arrive at their places.

B) A "private audience" of the group of Bar Mitzvah boys and their parents, may they live

It is understood by itself,

that all these words of Torah that were reviewed before this also pertain to those who are now here.

And not only "also", but they should be fulfilled by each one of you and by everyone together,

within the community of Israel.

And in addition to this, you also have the special blessing that is connected with the special matter,

which here is about the fact that a Jew has reached the age when he becomes obligated in commandments and worthy of commandments

(the age of "Bar Mitzvah",

and regarding girls,

the age of "Bat Mitzvah".

Twelve years).

May the Almighty help you and grant you success,

may the study of Torah and the fulfillment of the commandments be with ultimate perfection,

and with joy and a good heart.

And in this, there is the special instruction and empowerment

(as mentioned previously)

from this week's portion "You shall be holy",

that it should be evident and apparent, and the entire reality should be permeated with the fact that one is a "holy nation",

because one fulfills with joy and a good heart and with all one's vitality the commandments,

and in a manner of "to make Israel worthy",

with ultimate perfection,

since one is "commanded and fulfills",

as the Gemara explains and interprets.

And also that the fulfillment of the commandments should be in a manner of going and adding light,

and since the addition must be in relation to the previous fulfillment,

it is understood,

that since the fulfillment of the commandment beforehand was as "commanded and fulfills",

the addition upon this itself is a matter that has a special vitality and a special liveliness and a special beautification of the commandment and a special Chassidic quality.

And since the preparation for all this is through the education that prepared the Bar Mitzvah boy and Bat Mitzvah girl and the like, it is understood,

that in the blessing are included

(included)

all the male educators and female educators,

beginning with the primary educators,

the parents,

who raise them "for Torah, for the wedding canopy, and for good deeds" from the age that they reached the age of education,

as this is connected with each commandment according to the time when the appropriate age for that commandment begins.

And especially in this matter of education that begins immediately from birth, like the practices that one conducts with an infant from birth according to the customs of Israel,

the customs of Israel are Torah,

and they are done with vitality,

until in truth and with perfection.

For the matters in education that begin from birth are connected with the essence of a Jew,

with the G-dly soul,

which leads the body and the animal soul,

for the G-dly soul is always "as it was in its covenant with Him",

as per the ruling of the Rambam,

that in truth, every Jew desires,

in whatever situation and state he may be,

to fulfill the will of his Creator.

And as the Torah of the Alter Rebbe, that a Jew neither wants nor can, Heaven forbid, be separated from G-dliness,

which is based on the verse "Hear O Israel, the L-rd our G-d, the L-rd is One".

For "Hear O Israel" is indeed the first commandment that a Bar Mitzvah becomes obligated in

(or a "Bat Mitzvah" can fulfill as a commandment that she accepted upon herself),

and it is also the beginning of the Oral Torah,

"From when may one recite the Shema in the evening?",

which becomes the preparation for "From when may one recite the Shema in the morning?",

That this also alludes,

that through the fact that one performs all these matters in completeness while being in the time of exile,

"in the evenings,"

"our deeds and our service" become a close preparation that one will merit very soon to "reciting the Shema in the morning,"

at the time when the redemption will shine in a revealed manner,

which the redemption is called morning and light,

speedily in our days, literally,

through our righteous Mashiach.

Just as "great is charity which brings the redemption near,"

it brings the redemption closer and faster and more, and in all the details, therefore one will also give to all those who educated and guided the "Bar Mitzvah,"

or the family members,

all the more so to the "Bar Mitzvah" or Bat Mitzvah a mission of a mitzvah,

to give a dollar for charity.

In addition, one will also mention the custom,

which is already becoming more widespread,

that the Bar Mitzvah and Bat Mitzvah on their day of joy,

should give to charity,

and if they give it every day, they give a special addition connected with that day.

And in addition to this, one should also read and study on this day the chapter of Tehillim which is connected with this day,

chapter 14 for a Bar Mitzvah and chapter 13 for a Bat Mitzvah.

And those for whom the Bar Mitzvah has already been, or those for whom the Bar Mitzvah

(or Bat Mitzvah)

is on Shabbat or Yom Tov, should give the addition for charity before it or after it, or both times,

before it and after it,

and whoever increases is praiseworthy.

May it be His will,

that those for whom the Bar Mitzvah still needs to be,

should also have the preparations for it in a Jewish manner and in a successful manner,

which is connected with this, that it is in a Chassidic manner.

And one should establish all the "Legions of Hashem,"

which means every Jewish child,

and all the more so those who have already reached the age of "commanded and performing."

And very soon it will be fulfilled "as in the days of your exodus from the land of Egypt I will show you wonders," that just as in Egypt "for all the children of Israel there was light in their dwellings,"

so should it also be now,

while still in exile.

And very soon it will be "and the children of Israel went out with an upraised hand,"

and in a manner of "I will show you wonders,"

in the true and complete redemption through our righteous Mashiach,

speedily in our days, literally.

The Rebbe Shlita gave one dollar to each of the Bar Mitzvah boys and their families, may they live.

c) "Yechidus" of a group of bridegrooms and brides, may they live.

In addition to the blessings that were mentioned at the beginning of today's gathering, which includes every Jew and all Jews, it is understood,

that when it comes to a special matter in Judaism,

especially such a general matter as a "building of eternity" upon the foundations of Torah and mitzvah

(which in a matter that goes beyond its simple meaning "eternity" literally,

an eternal matter)

it is certain that special blessings come in connection with this.

And all blessings,

especially the special blessings that are connected with a "building of eternity,"

descend below ten handbreadths,

in a good that is seen and revealed.

So may it be His will that the preparations for the wedding be at a good and auspicious hour,

and with great success,

and all the more so the wedding itself and the seven days of feasting,

and afterwards the length of days and good years that follow this,

with "the generation of the upright will be blessed,

children and grandchildren engaged in Torah and mitzvot."

And merit to have an open house,

a house of gathering for sages,

and a house upon which the name "miniature sanctuary" rests,

and "I will dwell among them,"

even more so in a revealed way.

And especially as a preparation for the great and true Temple,

the third Temple,

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

Which is connected especially with the matter of the wedding, as we say at the Sheva Brachot during the chuppah and during the seven days following this "soon may there be heard in the cities of Judah and in the streets of Jerusalem the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride,"

speedily in our days,

in the true and complete redemption.

It is indeed "great is charity which brings the redemption near,"

which is why it is also customary,

that the bridegroom and bride on the day of their wedding give to charity,

and if they give every day, they give an addition on this day especially.

And so too their parents give,

the father and mother and all their relatives,

and all who wish to be their "relative",

and especially through a matter of Judaism,

through charity which is equivalent to all the commandments one gives to charity in merit of the groom and bride and "the generation of the upright shall be blessed" that they will establish.

And in order to merit and have a participation in all these matters I will also give each of those who are here as a participation,

a dollar to give to charity,

and one should give it to charity in merit of the groom and bride.

And all these matters together,

which are a primary matter in "our deeds and our service",

should add even more in the blessings of G-d in all the aforementioned matters,

and in the primary and inner blessing of all of the community of Israel and of each and every one of Israel, the true and complete redemption through our righteous Moshiach.

When speedily in our days, literally, "there shall be heard in the cities of Judah and in the streets of Jerusalem the voice of joy and the voice of gladness, the voice of the groom and the voice of the bride".

And also until then it will be "and for all the children of Israel there was light in their dwellings",

as one is still in exile,

And out of "light and joy and gladness and honor",

in the revealed and manifest good, they prepare to receive the countenance of our righteous Moshiach.

And one should have the preparations for the wedding and those for whom the wedding has already been during the seven days of the feast,

and also after the seven days of the feast for good and long days,

length of days and good years.

And in all these matters with the blessing of G-d from His full, open, holy and broad hand,

and as it is stated in the Baal Shem Tov's Siddur also "and abundant" with a "gimel",

that it is "enough and more",

above measure and limitation.

Which begins while still in exile and immediately and at this very moment one has the increasing and adding light in the "night shines like day",

in the true and complete redemption,

which then will be entirely light,

And with joy and a good heart.

His Holy Honor the Rebbe Shlita gave one dollar to each of the grooms and brides and their families, may they live.

------ * ------