English translation — שיחת אור ליום ה' – ה' סיון, ערב חג השבועות, ה'תשמ"ו

It is known what the Nasi of our generation,

the Rebbe, my father-in-law, the Rebbe,

publicized¹,

that "the custom is to study during the days of Sefirah from tractate Sotah etc.

[because tractate Sotah has forty-nine pages, corresponding to the days of Sefirah²]

a page a day, a page a day",

according to which it works out,

that on this day,

after the counting of the Omer

(which was just counted at Maariv),

when one has finished counting the "seven weeks"³,

forty-nine days,

then the study is of the last page in tractate Sotah,

page forty-nine.

And the directive of the Nasi of our generation has a connection to all of Israel,

for so it is in all his matters,

that they are in a movement of "ascending in holiness"⁴,

that it continuously goes and includes more and more Jews.

That is, in addition to that which even from the study itself, through one Jew, it is already connected to all of Israel,

for through every good deed of a Jew he tips the entire world,

in the language of the Rambam⁵ as a halachah,

"he tips himself and the entire world to the side of merit and brings about for him and for them salvation and deliverance",

in addition to this,

one sees in actuality,

that the matter reaches more and more Jews,

until it is drawn to "the entire world",

that is, not only "most of it as all of it"

(with a comparative kaf)

but "all of it" literally⁶.

And also regarding that which the actual deed reaches all Jews,

the very resolution in this is considered as if it is already in deed,

it is only "lacking time"⁸. And especially according to the known,

that this is not a novelty for a Jew

(to do matters of Torah and mitzvos),

but in essence it is the very essence and innerness of his will,

as the ruling of the Rambam⁹ that the true will of every male and female of Israel

(in whatever state and situation they may be)

is to do the will of his Creator.

From all of this it is understood,

how the matter of studying tractate Sotah during the days of Sefirah and its conclusion on Erev Shavuos has a connection to all Jews.

The connection of the study of tractate Sotah with the service of the days of Sefirah is understood simply

(and explained in the Zohar, Parshas Emor¹⁰, and in ethical discourses and Chassidic discourses¹¹):

The service of the days of Sefiras HaOmer is –

the refinement of the attributes of the animal soul,

"seven weeks" corresponding to the seven attributes which include seven.

And as it was the first time, that the beginning of the counting was "from the morrow of the Shabbos"³,

"from the morrow of Pesach"¹²,

which is in a manner of subjugation,

"for the people fled"¹³,

but afterwards one ascends from day to day,

until on the first day of Sivan¹⁴ one stands in a state of "as one man with one heart"¹⁵,

and in a manner of "encampment"

("and he encamped"),

a matter of rest,

and afterwards,

on the fifth of Sivan,

the Jews said "we will do and we will hear"¹⁶

(as Rashi brings in his commentary on the Torah¹⁷),

both "we will do" and "we will hear",

and with the precedence of "we will do" to "we will hear"*¹⁷.

And all of this was the immediate preparation and vessel for the giving of the Torah and receiving of the Torah,

until "with joy and inwardness"¹⁸,

and in a manner that it should be drawn forth for the entire year

(from the time of the giving of our Torah).

And from this it is also understood regarding the service of Sefiras HaOmer in every year,

that there must be the refinement of the animal soul from below upward,

until one reaches the level of "completeness" for every Jew,

and this draws from above the matter of "fifty days"¹⁹.

And this is connected with the matter of Sotah and her refinement,

as also hinted in that the meal-offering of a Sotah is of barley²⁰ just like the Omer²⁰,

for²¹ also the matter of Sotah indicates the service of refining the animal soul etc. from below upward.

From the above it follows,

that the unique matter of the days of Sefiras HaOmer and correspondingly in the study of tractate Sotah – is,

the service from below upward,

by the power of man,

and through this one reaches the ultimate elevation. And this is seen in the general matter of "you shall count fifty days",

that although the fiftieth day is drawn from above

(one does not count it)

nevertheless it comes through the preceding counting of the forty-nine days before it,

to the extent that the language of the verse is "you shall count fifty days".

And this is also seen openly in the service of Moshe Rabbeinu in the preparation for the giving of the Torah,

that "he added one day on his own"²²,

which from this, from the Ra'aya Mehemna, it is drawn to every one of Israel.

And just as regarding the "added from his own understanding" it was "the Holy One, blessed be He, agreed with him"²²,

until this became a halachah in Torah from the term hora'ah²³,

so too is it in the service of every Jew,

that through the perfection of his work of clarification he draws down from above all the influences.

Furthermore:

Just as this is in the totality of the days of the Counting,

that first the service is from below upward,

beginning from "for the people fled",

and at the conclusion of the service one reaches the ultimate elevation –

so is this in greater particularity in each and every day of the days of the Counting:

Each day has the concept of "each day they should be in your eyes as new"²⁴,

one stands from this aspect in a movement of "the beginning of the service";

and together with this one has each day the "completeness" and perfection of that day.

And as is also emphasized in that which each day,

at the time of the Counting of the Omer,

one makes a blessing,

from the term blessing and drawing down²⁵ below into this lowest world, beneath which there is no lower,

from "our God, King of the world",

and in a manner of union and connection²⁶.

On the other hand, however, it is understood,

that although each day of the days of the Counting contains within itself a complete service,

it does not, however, reach the perfection of the service of "seven complete weeks shall they be",

until the fiftieth day itself.

Which already begins on the forty-ninth day after the Counting of the Omer,

according to what is explained in Chassidus²⁷

(as above),

that the fiftieth day contains within itself not only a matter in its own right which is incomparably higher than the forty-nine days preceding it,

but it contains within itself a connection to the forty-ninth day of the Counting.

And from this it is understood regarding our matter,

that standing now after the Counting of the Omer of the forty-ninth day –

one already has the beginning of the concept of "fifty days".

And especially since we concluded the Counting of the Omer with "Lamnatzeach binginot"²⁸ which ends "and all the ends of the earth shall fear Him",

and we also emphasized in the prayer afterwards that "through this abundant bounty will be drawn down in all the worlds",

from Chesed sheb'Chesed until Malchus sheb'Malchus,

Until –

as we concluded in the prayer "Aleinu" –

that it becomes actual that "Hashem shall be King over all the earth,

on that day shall Hashem be One and His Name One"²⁹,

"when I am written I am called"³⁰,

Which will also be in the entire world and revealed to the eyes of flesh,

in "that time"³¹ and in this time,

in the true and complete redemption through Mashiach our righteous one.

In continuation of all this, now is a time suitable to make a conclusion on Maseches Sotah.

For although there are those who will actually conclude the study in the hours afterwards,

there are certainly, however, the "zealous ones hasten"³² who have already concluded,

with the intention that thereby they should be included with all of Israel collectively in a manner of "completeness",

so that consequently all of Israel can participate in the conclusion.

Moreover,

that even those who have not yet reached

(for whatever reason)

page forty-nine,

or do not yet know

(for whatever reason)

about the enactment –

"one may benefit a person in his absence"³²,

one can benefit them with this "conclusion".

And especially according to the words of the Rambam mentioned above,

that the "in his presence" and innerness of each and every Jew is –

to do the will of the Holy One, blessed be He,

i.e., that doing the will of the Holy One, blessed be He, by a Jew is a matter that is automatic,

thus he was created;

so that consequently it is understood,

that also those Jews who do not yet know about the enactment,

are joined in a manner of "in his absence",

for in innerness it is "in his presence".

And ultimately the "in his presence" comes out in revealed actuality,

as this is in the ruling of the Rambam mentioned above,

that from this true will emerges the "he shall say 'I desire'",

the verbal statement that "I desire",

until this comes down into actuality in a deed,

as this is in the laws of offerings³³,

that from the statement the offering becomes "for your acceptance"³⁴.

And the concept of an offering is –

a drawing down from above, above until below, below,

for "the secret of the offering ascends to the secret of the Infinite One"³⁵

(as is also explained in the discourses of the hillula of the Nasi of our generation³⁶),

"above, above",

and this itself is "from the cattle, from the herd, and from the flock"³⁷,

until even with a bird offering³⁸ and a tenth of an ephah³⁹.

That from all these matters, a Jew brings about through his service,

that they become connected to "one nation",

because Jews are "one nation in the land"⁴⁰,

that even while being in the land, one draws down Torah there⁴¹,

and especially since Torah is "one Torah",

in which is revealed the Giver of the Torah, that Hashem is One

(until that)

and His Name is One

(as above).

Therefore, this will be connected with a siyum on Masekhet Sotah.

At the conclusion of Masekhet Sotah, it states in the Mishnah:

"When Rabbi [Yehudah HaNasi] died, humility and fear of sin ceased."

The Gemara comments on this,

in the last lines of the tractate:

"Rav Yosef said to the Tanna: Do not teach humility, for I am here.

Rav Nachman said to the Tanna: Do not teach fear of sin, for I am here." According to most versions, this is the conclusion of Masekhet Sotah,

and according to some versions, after this comes the Baraitha of Rebbi [Yehudah bar Ilai]

(as below).

The detailed explanation of the words of Rav Yosef and Rav Nachman has already been discussed at length⁴²,

based on the Gemara at the end of Masekhet Horayot regarding Rav Yosef, and the Gemara in Shabbat⁴³ regarding Rav Nachman,

and this has already been printed and is well known to all who wish.

Here, however, we will dwell on a wondrous point in the words of Rav Yosef and Rav Nachman –

which brings out the virtue and importance of Israel,

and consequently an emphasis and strengthening in the matter of love of Israel

(which comes as a result of Hashem's love for Israel,

"one loves what the Beloved loves" (as per the well-known saying⁴⁴))

and the unity of Israel,

as below.

The content of the words of Rav Yosef and Rav Nachman, simply, is:

Although in the Mishnah it explicitly states "humility and fear of sin ceased",

Rav Yosef and Rav Nachman say

that a Jew has the power, through his service, to change what is stated in the Mishnah,

and they say "Do not teach etc."!

That is, even though it has already become a matter of a Mishnah in Torah,

and "one who errs regarding a Mishnah returns"⁴⁵,

nevertheless a Jew,

"I",

a soul in a body,

in this lowest world,

has the special power

to change this,

both to change the reality in the world,

and to change what is stated in the Torah –

"Do not teach etc."!

For the state and condition in this lowest world is –

that "there is no lower level below it",

until it is stated in Tanya⁴⁶

(from Etz Chayim⁴⁷ and other books of Kabbalah)

that this world is "the world of kelipot and sitra achra",

"all the deeds of this world are hard and evil, and the wicked prevail in it", and it is "a world –

from the term concealment"⁴⁸;

from which arise the matters discussed at the beginning of the tractate,

that one must guard against the matter of "do not conceal yourself etc.",

that one should not hide with physical pleasures,

and correspondingly in spirituality –

with the "old and foolish king"⁴⁹ and the like;

And moreover:

In the Mishnah in Torah,

for Torah is the master of the world,

it states that "humility and fear of sin ceased",

i.e., the Torah itself says that at the time of the Mishnah, the state of the world was such that there was no humility and no fear of sin!

Nevertheless, a Jew has such power,

that even in the Gemara,

in "He has placed me in darkness⁵⁰ –

this is the Talmud of Babylonia"⁵¹,

in a state of exile,

a Jew reveals that "Do not teach humility, for I am here" and "Do not teach fear of sin, for I am here"!

This demonstrates the preciousness, loftiness, and importance of a Jew,

and adds to the matter of love of Israel and unity of Israel.

The order in Torah is also Torah⁵² –

and as we see also in several halachot⁵²,

that we learn from it what is stated earlier and what is stated later

(Tanna Kamma and Tanna Batra etc.) –

it can be said,

that the order in the Gemara itself,

first humility and then fear of sin,

is from the light to the heavy,

i.e., that a Jew brings about in the world first the matter of "humility" and then the matter of "fear of sin"

(as the Baraitha of Rebbi [Yehudah bar Ilai] says further: "humility leads to fear of sin").

The explanation of this:

The matter of "humility" does not mean complete self-nullification;

in order to be "humble", there must be an existence of a person,

who is "present",

and despite all his virtues, he is humble⁵³. As the simple meaning of the matter,

that if he has no virtues, heaven forbid –

there is no need to caution that he should be "humble";

it simply cannot be otherwise...

Rather, because he has many virtues,

then comes the most superior virtue,

that despite his virtues, he effects within himself a state of humility⁵⁴.

Moreover,

the humility itself is entirely a result of his virtues,

as the Alter Rebbe explains in Iggeret HaKodesh⁵⁵ that "whoever is closer to Hashem with greater intensity and elevation,

must be more lowly of spirit downward,"

specifically he is more humble.

From this it is understood,

that from the perspective of the level of humility, the humble person is still an entity for himself and another Jew is an entity for himself –

only with him it is "love your fellow as yourself"⁵⁶,

in perfection,

but "as yourself."

However, the matter of "fear of sin" is a higher level:

It was spoken several times⁵⁷ that which is explained in the books⁵⁸,

that the matter of fear of sin is a most elevated level,

because fear in general includes "fear of punishment",

which means that were it not for the punishment, one does not know what would be,

however, "fear of sin" means the fear of the sin itself.

One does not fear sin "in order to receive reward" or to negate its opposite –

because this he does not need to guard against and this is not his concern,

as per the language of the Rambam⁵⁹ that "all of Israel, their prophets and sages, yearned

("and Your people are all righteous"⁶⁰)

for the days of Mashiach" only because of "the earth will be filled with knowledge of Hashem"⁶¹.

Consequently it follows,

that the fear is,

that there should not be lacking the "earth will be filled with knowledge of Hashem."

And in the language of Chassidus⁶² –

that this is a fear of "sin" from the term lack,

like "and I⁶³ and my son Shlomo will be considered sinners"⁶⁴.

[And one could say regarding this, in the manner of a hint:

In the manner of what the Mishnah says in Yoma⁶⁵ that they would mention before the offering of the Tamid that "the entire east was illuminated until Chevron" –

"in order to mention the merit of the Patriarchs" who are in Chevron⁶⁶ –

so too the reason that Chassidus⁶⁷ brings the matter of "and I and my son Shlomo",

is to mention the merit of Mashiach who is from the seed of David⁶⁸ and specifically Shlomo his son⁶⁹].

It follows according to this that "fear of sin" is the ultimate perfection beyond which there is none,

because he is "fearful" of any lack that may be.

And in the aforementioned service –

this is the matter of "unity of Israel",

which is "as one person with one heart",

which is a higher level than love of Israel.

And this is the explanation of the order of the Mishnah and the Gemara,

because just as in actual service, love of Israel comes first and afterwards unity of Israel,

first "humility" and then "fear of sin",

so too is the order in the Mishnah and in the Gemara.

And in continuation of the aforementioned service of "humility" and "fear of sin", it is understood what is stated in continuation of the conclusion of the Gemara,

that "there are versions that this statement is written in the Mishnah" the Baraitha of Rabbi Pinchas ben Yair –

Which discusses the virtues in which a person must constantly ascend,

in the manner of "they go from strength to strength"⁷⁰,

until "He appears before G-d in Zion"⁷¹,

and in the manner of "to let His glory dwell in our land"⁷².

And as the conclusion of the Baraitha is "and the Holy Spirit leads to the resurrection of the dead" –

and when will there be the true "to let His glory dwell in our land",

when the Holy Temple will be in its place⁷³,

when Moshe and Aharon will be with them⁷⁴,

the matter of "resurrection of the dead";

And afterwards –

"and the resurrection of the dead comes through Eliyahu the prophet, may he be remembered for good" –

the herald of the redemption⁷⁵,

"the voice of the herald heralds and says"⁷⁶;

and afterwards it says "speedily in our days may he come and redeem us, so may it be His will, Amen"

[In which there are variant versions –

and one should connect this with what is explained elsewhere⁷⁷ that it is implied from the Rambam,

that every matter of blessing, success, and good thing must be connected in speech with "Amen, so may it be His will"] –

and so may it be for us!

In continuation of the above –

one should continue to explain further matters at the conclusion of tractate Sotah,

on page 49a and 49b.

And although these are matters in which the blessing is not explicit –

it is nevertheless known that on the contrary,

when the blessing is not explicit, it indicates a more elevated blessing. And as was spoken several times,

that in the introduction to the Giving of the Torah, one reads the portion of Bechukotai

(only one makes an interruption in between)⁷⁸,

where there are matters that are the opposite of explicit blessing –

the inner dimension of the Torah⁷⁹

(the soul of the Torah⁸⁰)

reveals,

that these are the greatest blessings,

and a proof is brought for this⁸¹ from a story of a great one in the revealed dimension of Torah,

in the Gemara⁸².

And just as this is in the Written Torah –

in the portion of Bechukotai and in the portion of Ki Tavo –

so too does it emerge in the Oral Torah,

that the Torah was given with its explanation⁸³

(and "there is nothing that is not hinted at in the Torah"⁸⁴).

And particularly when it speaks about such a part of the Oral Torah as the Gemara in Sotah, which is studied as a preparation and a vessel for the Giving of the Torah and the Receiving of the Torah.

For truly, this is the general content of tractate Sotah –

the opposite of undesirable matters, to sublime blessings which come specifically from concealment and hiding:

The concept of Sotah is,

that as a result of that which previously there was an undesirable state,

one then comes to "and she shall be cleared and shall conceive seed"⁸⁵,

which is a double and multiplied blessing –

for through that which "and she shall be cleared and shall conceive seed" literally,

another Jew comes into being,

thereby the concept of "all the souls that are in

(the treasury called)

the body" is ended, which brings "the son of David comes"⁸⁶,

the coming of Mashiach our righteousness.

And added to this –

this includes the blessing of "she who gave birth in pain will give birth with ease"⁸⁷,

"females will give birth to males"⁸⁸,

Which in this blessing goes beyond the simple meaning,

that is to say simply,

that sons are born to a Jew,

living and enduring offspring,

engaged in Torah and His commandments,

and all these matters "with ease",

both regarding the newborn child,

both regarding the pregnant woman,

both regarding the husband

(for "they shall be one flesh"⁸⁹),

both to the entire Jewish people,

for every Jew is a part of the Jewish people,

and "the essence, when you grasp part of it, you grasp all of it"⁹⁰,

for Jews are an essential matter,

as Jews are in essence and inwardness,

and also simply,

as is known the statement of the Nasi of our generation⁹⁰ on "You are standing today, all of you"⁹¹.

And in the manner that this is regarding the matter of the Sotah simply,

so too is it regarding the spiritual service of the Jewish people in the days of preparation for the Giving of the Torah⁹²,

which is also with a barley offering

(like the meal-offering of the Sotah) –

that through the service, all those forty-nine undesirable matters are nullified,

and on the contrary –

"and she shall be cleared and shall conceive seed",

and revealed simply,

as it is in the blessing of "and she shall be cleared and shall conceive seed" simply.

Which also includes simply the blessings at the beginning of the portion of Bechukotai:

The beginning of this is,

that the Supreme One implores

("If" is an expression of supplication)

*⁹² that it should be "If you walk in My statutes and keep My commandments and do them"⁹³ –

and since "the word of our God shall stand forever"⁹⁴,

it is a certain thing that He fulfills these three matters,

which are the three matters of thought, speech and action

(as explained in the discourses of our Rabbis, our leaders on the verse⁹⁵),

and thereby comes "and I will give your rains in their time"⁹⁶,

all physical matters⁹⁷

(and according to the teaching of the Baal Shem Tov on this⁹⁸),

and "in their time" specifically,

until "and I will walk you upright" *⁹⁸ –

the matter of the redemption.

And all this is "in their time",

as Jews understand,

which is the simple interpretation of "in their time",

that the rains come at the time when Jews can receive them,

i.e., not the rains when Rabbi Chanina ben Dosa can receive them⁹⁹ and all the more so not as Choni HaMe'agel can receive them¹⁰⁰ –

but specifically a good that is seen and revealed,

until in a manner of growth,

"and the tree of the field shall yield its fruit"⁹⁶,

"and she shall be cleared and shall conceive seed",

which is the matter of growth in man, all the necessary growths,

until even more –

a growth with addition –

as Rashi explains

(on the verse)

"and the tree of the field shall yield its fruit" –

"these are the barren trees

[that are in the land of Israel⁹⁷]

and they are destined to produce fruit",

all the more so those who are not in the category of "barren trees" but are righteous¹⁰¹,

for "Your people are all righteous".

And even more –

that even if one did not succeed in doing all the matters in completeness before eating –

one has the blessing that the food is blessed in his intestines,

both in the spiritual aspect of "and Your Torah is within my innards"¹⁰²,

both simply,

as Rashi explains in the simple meaning of the verse¹⁰³.

From all this it is understood,

that also the conclusion of tractate Sotah,

where there are

(as mentioned)

matters that on the surface are undesirable –

one must say,

that inwardly there lie in them sublime blessings.

And in the manner that this is at the very conclusion of tractate Sotah

(in the Baraitha of Rabbi Pinchas ben Yair which is printed in most editions) –

where it speaks about "Elijah the prophet, may he be remembered for good" the herald of the redemption,

and about the matter of "the resurrection of the dead",

the perfection of the redemption,

when "Moshe and Aharon are with them".

Then the blessings mentioned will be fulfilled in plainness,

and the fields and vineyards will be in perfect completeness,

for "strangers shall stand and feed your flocks, and aliens shall be your plowmen"¹⁰⁴,

they will do the "six years you shall sow your field and six years you shall prune your vineyard"¹⁰⁵,

consequently the fields will not disturb the study of Torah,

there will not be the claim of "a man plows etc. and sows etc., Torah what will become of it?"¹⁰⁶.

And on the contrary –

the fields and the like will add expansion in the study of Torah,

with opening of the intellect and opening of the heart,

so that the study of Torah should be with greater vigor and greater strength,

with greater length and breadth and depth.

[And it is known the story of the Rebbe, my father-in-law, the Rebbe, leader of our generation¹⁰⁷,

that there were times (not on Shabbat and Yom Tov and the like) when the Tzemach Tzedek ordered to place on the table where he studied Torah a bowl with gold and silver coins,

which is brought in the Maharil¹⁰⁸ regarding Rabbeinu Tam,

for this effects the expansion of the intellect,

consequently this adds in the study of Torah with greater vigor and greater strength].

And regarding our matter –

it is understood,

that also in the matters that are outwardly undesirable on page 49 in tractate Sotah there are lofty matters.

And it can be said –

that one of the lofty matters that are hinted at in the conclusion of tractate Sotah is that which the Gemara says there¹⁰⁹ that "at the heels of Mashiach, insolence will increase."

And as discussed several times,

that since the Torah has already ruled that according to all opinions "all the ends have passed and the matter depends only on repentance"¹¹⁰ –

a Jew must demonstrate "in one day, in one hour, in one moment"¹¹¹ that he means it truthfully.

Therefore a Jew must demand this,

and await,

until in a manner of "insolence" that "insolence toward Heaven is effective"*¹¹¹!

And this is the sign of "at the heels of Mashiach, insolence will increase" for the good –

that there is the "insolence toward Heaven," as it were –

but this comes specifically after one has a clear ruling in the Torah that it must be so.

And as brought¹¹² from the Midrash¹¹³ and from the Rokeach¹¹⁴ and from several books¹¹⁵,

until in the books of the Chida¹¹⁶,

who is accepted both by Sephardim and by Ashkenazim –

that through "for Your salvation¹¹⁷ we hope all day" is fulfilled "the sprout of David Your servant speedily cause to flourish",

and speedily in our actual days,

and in those "our days" themselves –

"every moment does its work"¹¹⁹,

and the true essence of the "work" of each moment of the heels of Mashiach is –

to bring down the true and complete redemption as it stands ready above,

that it should be drawn and descend below in revelation until in the fleshly eye,

until "for the earth shall be filled with knowledge of Hashem as the waters cover the sea",

which also means "the entire world"¹²⁰,

all inhabitants of the world,

all seventy nations,

that "the entire occupation of the world will be only to know Hashem"¹²¹,

and to know that He is "the God of Israel",

"the King of Israel and its Redeemer"¹²²,

in the true and complete redemption through Mashiach our righteousness.

Here is the place to complete the lesson in tractate Sotah from last Shabbat

(which we did not stop at the page in tractate Sotah during the farbrengen of Shabbat),

from which all the days after it are blessed¹²³,

including this day,

and as discussed several times regarding the connection of all the days of the week to the Shabbat before them and after them etc.

And especially since on that page in tractate Sotah from last Shabbat one finds an emphasis on the matter of love of Israel,

particularly from the aspect of "loving what the beloved loves",

and as follows.

And this is page 44 –

where it discusses in continuation of the words of the Mishnah regarding the laws of one who goes out to war –

from which it is understood also regarding spiritual war,

and regarding this the war about which the Rambam writes at the conclusion of his book¹²⁴ regarding Mashiach "and he will wage the war of Hashem".

[And one may connect this also with the lesson of the Rambam of last Shabbat –

for in the lesson of the Rambam of last Shabbat it discusses¹²⁵ the law of the "anointed priest for war",

which is connected with the going out to war].

It brings there

(in the Mishnah)

the lengthiness regarding this in the Written Torah –

"and the officers shall speak to the people, saying: Who is the man who has built a new house and has not dedicated it? Let him go and return to his house...

And who is the man who has planted a vineyard and has not redeemed it?...

And who is the man who has betrothed a woman and has not taken her? etc."¹²⁶,

and the Mishnah and Gemara explain the details of the matters in this,

that this means not only a "new woman" etc.,

with all the details of the matters.

That itself already brings out a matter of Ahavas Yisrael –

because here one sees the importance of Jews,

that so that it should not be "planted a vineyard and not profaned it" etc.,

they go away from war.

And in particular, the three matters – vineyard

(field)

house and wife –

are the three general matters from which the needs of man consist:

"Wife" includes the man himself,

"and they shall become one flesh";

"House" includes all the cubits of man –

the place where the yechidah of his soul is found ¹²⁷;

and a field is also "acquired for man",

and in general it means the possessions of man.

One sees –

that when it speaks about the three primary matters for a Jew,

this overrides the war,

and "he shall go and return to his house".

But this is not such a wonder in Ahavas Yisrael;

because we find its parallel in many places in the Oral Torah.

However, there is a statement of our Sages, may their memory be blessed, in the folio that was learned last Shabbos

(folio 44),

which expresses especially the wondrous love of the Most High for Jews,

and consequently –

an emphasis in Ahavas Yisrael,

since "one loves what the beloved loves"

(as above):

The Gemara says there

(on side a):

"The Sages taught: 'Who built, who planted, who betrothed,'

the Torah taught proper conduct that a person should build a house and plant a vineyard and afterwards marry a wife."

Since the language of our Sages, may their memory be blessed,

(and the Sages, may their memory be blessed)

is precise –

so too the language,

"the Torah taught proper conduct",

is precise:

The Torah specifically inserted the order in such a manner,

in order to teach a Jew how he should conduct himself in his behavior,

in the custom of proper conduct ¹²⁸.

This is indeed a wondrous thing that shows the wonder of the love of the Holy One, blessed be He, for Israel,

that it is to such an extent,

that because of this He changed the order in the Torah in such a way that it should teach a Jew how his conduct should be.

The Torah is indeed its matter –

the wisdom and will of the Holy One, blessed be He,

the Torah of the Holy One, blessed be He;

the Gemara says here,

that a novelty has been added:

The Torah does not teach

(only)

a matter of Torah –

for what is it teaching?! –

rather the novelty is that "the Torah taught proper conduct"!

From the perspective of the Torah itself, this is not relevant;

rather here a novelty in the Torah has been added,

that although until now the Torah gave instructions as it should be according to Torah,

in this folio the novelty was added –

that one teaches Jews matters of proper conduct,

the customs of the world!

Not the Torah teaches how the customs of a yeshivah should be;

not customs during prayer and the fulfillment of mitzvos –

rather when one is in "land",

in matters of land in its simple sense,

the Torah occupies itself with teaching a Jew how he should conduct himself.

And furthermore:

In matters of proper conduct itself, there are indeed matters of proper conduct that are connected with Torah,

such as the matter of "the words of the wise are heard in gentleness" ¹²⁹,

that the Torah teaches a Jew how his discussion or ruling will be heard,

or to know whether he is a wise man or not etc. –

but here it speaks about matters of proper conduct literally,

like building a house and planting a vineyard and marriage etc.

That is, simply,

that when it comes to physical life in its simple sense,

it becomes in an orderly manner,

"in its time",

first a house, then a vineyard, and then a wife.

This is indeed a matter of the love of the Holy One, blessed be He

(the Giver of the Torah)

for Israel in a wondrous manner!

[And it is noteworthy –

that here one also sees the connection of this that it is learned specifically on the holy Shabbos,

as is known that specifically on Shabbos one says "with love a holy convocation etc."].

And this can also be connected with that which it is learned on the Shabbos before the festival of Shavuos –

for there is a principle that "proper conduct preceded the Torah" ¹³⁰,

that there is a matter of "proper conduct" that comes before Torah,

which is the aforementioned virtue of Jews.

Therefore this can also be connected with this day –

which is blessed from the previous Shabbos –

the day when Jews said "We will do and we will hear",

for the matter of "the precedence of 'we will do' to 'we will hear'" is also the matter of "accept My kingship" ¹³¹ which is higher than Torah,

like proper conduct which preceded the Torah.

Based on all the above, one also brings out the general content of tractate Sotah –

and the instruction in our time:

One indeed finds oneself in a "world" which is from the term concealment and hiding,

and this is by command of the Holy One, blessed be He,

because thus the Supreme One created the world,

with the decree that "the upper ones shall not descend to the lower ones and the lower ones shall not ascend to the upper ones"¹³²; and so

(and even more so)

also after the giving of the Torah –

there is nevertheless the matter of exile,

which is the greatest manner of concealment and hiding,

since this is such an exile that can come even after the giving of the Torah,

after the entire world stood silent¹³³ and heard the Ten Commandments.

A Jew, however, must know,

that he has the power to transform the darkness,

and on the contrary,

to extract the "advantage of the light that comes from the darkness"¹³⁴,

such a light that is of the aspect of "He made darkness His hiding place"¹³⁵.

Which is indeed one of the interpretations in the several expressions in the portion of Bechukotai and Ki Tavo

(and likewise the expressions at the end of tractate Sotah) –

that there is revealed the matter of "He made darkness His hiding place",

a most elevated level in kindnesses.

And furthermore:

There are such concealed kindnesses that come out in actuality in matters of suffering etc.,

in the language of the verse¹³⁶ "For whom Hashem loves He rebukes",

similar to a king who rebukes his son and washes away from him the undesirable matters,

as explained in the Epistle of the Alter Rebbe¹³⁷;

The Nasi of our generation, however, says¹³⁸,

that regarding what is written in the Epistle, once the title "Chassid" is used towards Above and the second time the title "Chassid" is not used,

it is because openly this is not a matter of kindness.

In contrast, here we are speaking about such concealed kindnesses that are concealed only in speech –

but in deed, on the contrary,

it comes out in revelation as a revealed blessing below ten handbreadths,

and not just any blessing,

but the most elevated blessings.

Which is the matter of "the advantage of the light from within the darkness",

the light that comes specifically from the aspect of "darkness" which is higher than "light",

until from the "essence of good" which "the nature of good is to do good",

as the Mitteler Rebbe explains¹³⁹ that this refers to the attributes that precede the entire order of the chain of descent,

and therefore this is said in Ra'aya Meheimna,

in the time of Shabbat which is connected¹⁴⁰ to "the day¹⁴¹ that is entirely Shabbat and rest for the life of the worlds".

May it be His will,

that all these blessings mentioned should indeed descend in actuality below ten handbreadths.

And especially according to the ruling of the Alter Rebbe in his Shulchan Aruch¹⁴²,

that on Shabbat eve there must be "those who taste life merit",

the tasting "from every cooked dish and every cooked dish".

Since the Supreme One has so commanded –

He certainly gives the ability to fulfill it,

and with joy and a good heart.

That is¹⁴³, beginning from the matters in their simple sense –

that one tastes from the matters of the inner dimension of the Torah that will be revealed in the future "from every cooked dish and every cooked dish" in this,

until this is in the category of "tasting";

And it becomes "

(those who taste life)

merit" –

similar to what is stated in the verse regarding the footsteps of Mashiach, that then "many will be purified and whitened and refined"¹⁴⁴,

which is in this time,

specifically in the good that is seen and revealed below ten handbreadths,

even though it derives and comes down in revelation from "He made darkness His hiding place".

And all this descends speedily, in our very own time,

literally literally –

to "our youths and our elders etc., our sons and our daughters"¹⁴⁵;

and "awake and sing, you who dwell in the dust"¹⁴⁶, and they,

all those mentioned and all those enumerated in the entire Torah,

who are famous and known etc.,

among them,

below ten handbreadths,

souls in bodies,

in our holy land,

"a land which etc., the eyes of Hashem your God are always upon it, from the beginning of the year to the end of the year"¹⁴⁷.

And the souls that still need to be drawn from that "treasury" of souls "whose name is Guf"

(as above section 11)

as the Gemara says

(in tractate Avodah Zarah) –

are drawn from there,

because through the service in the time of exile,

which is similar to the matter of the Sotah –

one has the promise that "she will give birth with ease" and "she will give birth to males" and "she will be cleared",

that all these matters come from great purity etc.

And as the ruling is at the beginning of tractate Sotah¹⁴⁸ –

that "a man does not become jealous of his wife unless a spirit... enters him

of purity",

until this is an "obligation",

according to the opinion of Rabbi Akiva¹⁴⁹,

that "all are in accordance with Rabbi Akiva"¹⁵⁰,

and especially standing at the conclusion of the days of the Counting,

which are connected to the students of Rabbi Akiva¹⁵¹.

And since it becomes the matter of "they conducted themselves with respect for one another"¹⁵²,

until the manner of Ahavat Yisrael,

where all become unified through Rebbi Akiva,

who is "one father to all of them" and "Rebbi Akiva is one to all of them" –

consequently one is prepared for the giving of the Torah in the manner of "whoever gives with a generous eye gives"¹⁵³.

And speedily in our days,

and with joy and a good heart.

Earlier we spoke about the connection between Sefirat HaOmer and the giving of the Torah,

that through the preparation of Sefirat HaOmer one arrives at the fiftieth day,

the giving of the Torah.

There is a discourse from the middle Rebbe¹⁵⁴,

which recently the manuscript was revealed

(from the copyist),

and it is now prepared for print,

and there is hope that the discourse

(not the entire book of Bamidbar volume two)

will yet be printed before the time of the giving of our Torah,

before the holiday of Shavuot –

where there he explains the connection of Sefirat HaOmer with the giving of the Torah,

and the preparation from "Omer of barley" to "the two loaves" of Shavuot.

Discourse (like a talk)

beginning with the words "to understand the matter of the Omer of barley and the two loaves."

It is also customary to pause on the daily study of the Rambam,

and in our matter –

with the study portion that is connected to this day,

the fifth of Sivan of this year.

In which matter there comes a special emphasis from the special matter of this day, the fifth of Sivan,

the day of "the precedence of 'we will do' to 'we will hear'". Because the content of "the precedence of 'we will do' to 'we will hear'",

is the same content as the book of the Rambam:

The difference between "we will hear" and "we will do" is,

that hearing is connected with understanding the reasons for the commandments,

but "doing" is the actual fulfillment of the commandment;

and this is the innovation of the book of the Rambam,

that here "we will do" comes before "we will hear",

because the laws in the Rambam are without reasons,

as the Alter Rebbe elaborates in his glosses on the laws of Talmud Torah of his¹⁵⁴,

that according to the Rambam's system one can rule on laws without knowing the reasons,

"the precedence of 'we will do' to 'we will hear'".

And because of this reason that there is the advantage of the precedence of 'we will do' to 'we will hear',

therefore it is appropriate to establish a study session in the study of the Rambam

(and there is no contradiction with this that the Alter Rebbe rules like the Rosh¹⁵⁵ etc.¹⁵⁵).

And as mentioned several times,

indeed the custom was in the lands of the Rambam in his generation,

and afterwards in the Sephardic communities,

that "from the mouths of infants and sucklings" they already had an order of study in the Rambam.

And as is also evident from the fact that in several printings of the Rambam and manuscripts of the Rambam, the Rambam is printed

(or written)

by itself,

without the usual commentators of the Rambam –

because it was not printed only for "the sages of Israel"

(or for "great yeshivas" –

as the common expression in our time),

but also for small yeshivas down to "cheders",

as explained in the chronicles of the matter of education in Israel.

And also the general matter has a connection to our present time –

because we are now in the time of exile,

a time of smallness,

when the fulfillment of the commandments is a preparation and education and "symbols"¹⁵⁶ for the commandments of the future that will be "like the commandments of Your will"¹⁵⁶

(as above¹⁵⁷).

In today's study of the Rambam we find a wondrous lesson:

Today's study¹⁵⁸ discusses the laws of "the sciatic nerve" with several details about the matter:

"The prohibition of the sciatic nerve applies to a kosher domesticated animal and a kosher non-domesticated animal...

And only that which is on the hip socket is forbidden by Torah law...

Fowl is not subject to the prohibition of the sciatic nerve because it has no hip socket"¹⁵⁹.

And the reason for all these laws is –

as it is explicitly stated in the Torah,

that there was an incident with Yaakov when "a man wrestled with him"¹⁶⁰ that "he touched the socket of his hip,

and the socket of Yaakov's hip was dislocated"¹⁶¹,

and "therefore the children of Israel do not eat the sciatic nerve"¹⁶².

And at first glance this is an astonishing thing:

It concerns a general matter of Yaakov's battle with the angel of Esau¹⁶³,

to the extent that this was a matter of delay for Yaakov's entry into the Holy Land,

which from Yaakov's perspective was indeed a complete entry¹⁶⁴

(except that because "the children are tender and the flocks and the cattle are nursing upon me etc."¹⁶⁵ the redemption was then delayed,

as explained in many places);

and in the battle Yaakov was victorious,

to the extent that the angel of Esau blessed him,

only there was a touch and drawing from the side of impurity for a brief moment¹⁶⁵,

and immediately afterwards it was "and the sun shone for him when he passed Penuel"¹⁶⁶ and he became "whole¹⁶⁷ in his body"¹⁶⁸.

Consequently, the question arises:

How is it that instead of making a memorial for the general matter that had just occurred,

like Jacob's entry into the Holy Land,

and the war with Esau's guardian angel,

the Torah says no,

that "therefore",

as a result of this story,

"the children of Israel shall not eat the sinew of the thigh"?

That is, this is expressed in a distant detail,

a detail within a detail,

a sinew in the leg of an animal in this physical world,

which an animal in itself is a matter of materiality,

and all the more so the leg of the animal and the particular sinew within it!

But there lies a deep lesson in this matter of "to correct the opinions and to straighten all actions"¹⁶⁸ in the laws of the Torah –

to what extent is the matter of Divine Providence!

It is known from the teaching of the Baal Shem Tov¹⁶⁹ that Divine Providence is also over a detail within a detail,

and the Rebbe of our generation explains¹⁷⁰ that this relates to the supernal thought of Adam Kadmon, etc.

We see this explicitly in today's lesson in the Rambam:

Just as we see in the Torah,

that the Torah also occupies itself with a detail within a detail of the world,

down to a particular sinew in the leg of an animal with all its details,

so too "He looked into the Torah and created the world"¹⁷¹,

that the relationship of the Most High with the world in general is also in such a manner –

in a manner of particular and detailed Divine Providence over every detail within a detail,

even in a thing forbidden for eating

(like the sinew of the thigh).

And as mentioned above,

this is emphasized and revealed in the teaching of the Baal Shem Tov,

and in Chassidus in general,

that one should know that Divine Providence is also over animals,

vegetation and inanimate objects,

down to even a leaf that has already been torn from a tree¹⁷²,

and it is nothing more than a leaf,

a "driven leaf",

a leaf that rolls and tumbles about due to the wind that drives it –

in this too there is the supernal will and supernal Providence.

And it can be said,

that the hint in the laws of the Rambam is in accordance with what is explained at the beginning of his book:

It has already been spoken of several times¹⁷³,

that the aforementioned teaching of the Baal Shem Tov regarding Divine Providence in all matters of place is also connected with his teaching regarding every moment of time,

that in every single moment the world is created anew from nothing to something¹⁷⁴.

Which this matter is also explicit in the Rambam,

at the beginning of his book,

where he writes that "the foundation of foundations and the pillar of wisdoms is to know that there is a First Existence...

and all existences...

only exist from the truth of His existence"¹⁷⁵,

"and if it would arise in the mind that He does not exist, no other thing could possibly exist"¹⁷⁶,

which means¹⁷⁷ that there must be a coming into being of creations in every single moment,

according to the teaching of the Baal Shem Tov¹⁷⁴ on the verse¹⁷⁸ "Forever, Hashem, Your word stands firm in the heavens",

that "Your word that You said, 'Let there be a firmament in the midst of the waters,' etc., these letters and words are standing and enduring forever within the firmament of the heavens and are clothed within all the firmaments forever to give them life, etc."

And indeed, this is explicit in the Midrash Tehillim on the verse

(the aforementioned)

"Forever, Hashem, Your word stands firm, etc." –

as the Midrash is brought in Likkutei Torah¹⁷⁹.

One could still ask further:

It is explained in Chassidus¹⁸⁰ that in supernal Providence there are several levels:

The matter of "the eye of Hashem is toward those who fear Him"¹⁸⁰,

Providence with only one eye,

Providence of "the eyes of Hashem are toward the righteous"¹⁸¹, eyes in the plural,

and the matter of Providence with one eye that is above that,

which the more elevated level applies specifically to those who "fear Him" with complete perfection,

which "eye to eye they will see"¹⁸¹,

and in a manner of "the upright will behold their faces"¹⁸²,

as explained in Likkutei Torah¹⁸²

(and especially in the glosses of the Tzemach Tzedek¹⁸³).

According to this, one must understand:

The matter of Divine Providence over a driven leaf in the public domain is obviously the lower level of Divine Providence;

But when we speak of a law in the Torah,

the will of the Holy One, blessed be He

(as explained in Iggeres HaKodesh¹⁸⁴),

which is higher than the wisdom of the Holy One, blessed be He –

is it fitting to say,

that what the law occupies itself with the detail within a detail of the sinew of the thigh and the like is because of the matter of Divine Providence over every detail within a detail?

One could say more deeply,

that in the law is hinted the matter of the love of the Holy One, blessed be He, for Israel.

For the love of the Holy One, blessed be He, for Israel is like that for an only son born to his parents in their old age, etc.

Until this love is in such a manner that the Creator and Jews become one reality,

as is known the analogy with the parable that the Maggid brings¹⁸⁵

(and it is also related to what is stated at the beginning of his books Likkutei Amarim and Ohr Torah) –

that this is like a son engraved in the father's mind.

Since this is a parable according to Torah,

it is more than a garment in which the entire analogue is clothed,

until the innermost aspect of the analogue¹⁸⁶.

And in the well-known expression,

that not only "I have loved you, said Hashem"¹⁸⁷,

but moreover,

that "Israel, the Torah, and the Holy One, blessed be He, are all one"¹⁸⁸.

So since the love of the Creator for Jews is in such a manner –

this is expressed in that in the laws of the Torah that were given to Jews there is the enclothing down to details and details of details,

and in this lies not only the wisdom of the Holy One, blessed be He,

the Torah emanates from wisdom¹⁸⁹,

but moreover –

the will of the Holy One, blessed be He,

and this is drawn into "the wisdom of the Holy One, blessed be He",

until it comes down into the Torah of Action,

down into this world,

the lowest world of action beneath which there is none.

And one should connect this matter with the daily portion of Chumash –

which today is the fifth day of Parshat Nasso.

Here too we find an emphasis on the matter of the love of the Holy One, blessed be He, for Israel,

and on the matter of the love and unity of Israel:

The portion in general is called by the name "Nasso", on account of "Nasso et rosh",

which the matter of "Nasso et rosh" simply means a matter of counting;

but here it is stated specifically in the language of "Nasso",

language of elevation¹⁹⁰ and importance. And as Rashi explains

(for a five-year-old studying Scripture)

at the beginning of the matter

(at the beginning of Chumash Bamidbar),

that the counting is connected with "the preciousness of Israel",

which "preciousness" is higher than will and wisdom,

until a true preciousness is in such a manner that the beloved and the lover

(the one who loves),

the beloved and the one who loves,

become one reality.

Which this is the aforementioned emphasis –

which brings out the preciousness of Jews before the Creator,

and consequently it adds to the love of Israel,

by virtue of the matter of "loving what the beloved loves".

In Parshat Nasso itself, all the verses in this portion are included,

all of which are called by the name "Nasso",

and consequently it is understood,

that in all of them is the aforementioned instruction regarding the preciousness of Jews and the love of Israel,

until the unity of Israel.

But with special emphasis and explicitly it is stated specifically in the portion of the day,

in the lesson of today:

At the beginning of the lesson it is related,

how all twelve princes of the twelve tribes came together,

i.e., not only did they not come with a dispute, Heaven forbid,

but on the contrary,

they came together,

and brought their donation in one offering.

Which this itself brings out the unity of all Jews¹⁹¹.

Moreover:

In the continuation of the story it is related¹⁹²,

how the princes brought their donation of "six covered wagons and twelve oxen",

in the manner of "a wagon for two princes and an ox for one":

not that six princes brought a wagon,

each one individually,

but that in each wagon one prince participated with another prince.

It was discussed at length once¹⁹³ –

that this brings out the matter of the unity of Israel,

because the fact that each prince gives only half a wagon brings out how each prince individually can only accomplish when his fellow completes him.

And accordingly, as explained elsewhere regarding the matter of the half-shekel¹⁹⁴:

There is a principle in Torah,

that regarding all matters that are connected with holiness and holy things in general –

they must be "complete vessels",

a "complete cup" and a "complete measure" and so forth.

So how does such a novelty come about,

that regarding the commandment of the half-shekel one must specifically give not a whole shekel but a "half-shekel"¹⁹⁵,

and in a manner that "the rich shall not increase and the poor shall not decrease"¹⁹⁶,

i.e., that although the Torah of truth emphasizes that this one is "rich" and this one is "poor",

so that ostensibly the obligation of "according to his means" applies to the "rich" –

nevertheless it says "shall not increase"!

It is explained in M"a,

that the content of "Machatzit HaShekel" is,

to bring out,

that an I should know that he himself, in and of himself, is only a "Machatzit" (half),

and in order for it to be a

(Shekel)

Shalem (complete), he must come to a joining with a "second Jew",

and only when he has a second Jew,

then it becomes a "Shekel HaKodesh,

Esrim Gerah HaShekel"¹⁹⁵,

with all the allusions in the matter.

And from this it is understood regarding our matter,

that that which there was "an Eglah upon two Nesi'im",

brings out how each Nasi must come to a second.

And in this lies a matter that is even greater than in the beginning of the shiur

(and regarding this in the shiur at the end of the series):

In the matter at the beginning of the shiur, it only speaks of all the Nesi'im coming together.

And regarding this, at the end of the series, it speaks about the total sum of all the offerings of the Nesi'im together,

until this becomes one sum,

and although this is a matter of achdus (unity),

it is nevertheless not a unity in such a manner that one is dependent upon the other;

in contrast, in the matter of "an Eglah upon two Nesi'im"

(which is in the shiur of this day)

it is emphasized how each one must come to a second.

And it can be said,

that the difference between these two matters in the service of man –

this is the difference between "Ahavat Yisrael" and "Achdut Yisrael":

The matter of "Ahavah" (love) brings out,

that the lover goes together with the beloved,

and they speak the same words and do the same deeds, even in the manner of "Na'aseh v'Nishma",

and Na'aseh precedes Nishma, etc. –

this is, however, still as two separate people:

In contrast, "Achdut Yisrael" means –

that they are one single existence,

as with the wagons,

that each one says that he brings "a half-wagon" because his completion is specifically when a second I will join with him.

From this is also understood the lesson regarding this time:

It states in the Midrash¹⁹⁷,

that the "Shneim Asar Bakar" (twelve oxen) with the "Shesh Eglot" (six wagons) are, according to one opinion, extant "until now".

And if they are extant literally –

then certainly the lesson within them is extant forever.

Consequently, it is understood,

that the matter of achdus which is brought out in the matter of the wagons is an eternal lesson for all times,

including this time.

And particularly since in this year we study this portion of the Torah on the same day that we stand in a movement of "Hakdamat Na'aseh l'Nishma",

and the study is in such a manner that one lives with it

(as per the well-known teaching of the Alter Rebbe which the Nasi of our generation revealed¹⁹⁸) –

it is certainly,

that this lesson has within it the power of the acceptance of Jews in the manner of "Hakdamat Na'aseh l'Nishma".

Furthermore:

The parshah speaks about the Mishkan that Moshe made,

and the Mishkan that Moshe made is indeed eternal¹⁹⁹

(similar to the third Beis HaMikdash,

"Mikdash Adonai konenu yadecha"²⁰⁰,

is a Mikdash forever and for all eternities²⁰¹,

"l'olam va'ed") –

consequently it is understood,

that all these matters are eternal and continue to be repeated by every Jew,

especially when one lives with the time,

with this parshah.

One always has the eternal lesson from this, that the Nesi'im of Israel came to Moshe,

consequently the "Moshe" within each and every one of them was further illuminated,

and even before this they took "an Eglah upon two Nesi'im and a bull for one",

and with this came before Moshe. And the simple lesson in this –

is completely simple,

it is only that "Ten l'Chacham"²⁰²,

every Jew who belongs to the "Am Chacham v'Navon"²⁰³,

"v'Yachkam Od"²⁰²,

he will add in this manifold,

and especially –

"l'fum shiura d'ileih",

to his matters and actions and his "avid avidtei".

Following this, this is the place to note another matter:

Those who, for whatever reason, have not yet made a siyum on Maseches Sotah;

and furthermore –

even those who are still

(for whatever reason)

in the middle of the masechta;

and furthermore –

even those who have

(for whatever reason)

not yet begun to learn Maseches Sotah –

they have the famous lesson that is learned from the mitzvah of Pesach Sheni,

as per the statement and explanation of the Rebbe, my father-in-law, the Nasi of our generation²⁰⁴, that "there is no such thing as lost".

And on the contrary:

We have spoken at length elsewhere²⁰⁵,

that Pesach Sheni has an advantage over Pesach Rishon,

because "chametz and matzah are with him in the house"²⁰⁶,

i.e., that one has the ability to elevate also the aspect of chametz²⁰⁷.

This is also connected with Shavuos²⁰⁸ –

because at that time there was the matter of the two loaves of chametz²⁰⁹ in the Beis HaMikdash,

consequently there was "chametz and matzah with him in the Beis HaMikdash":

The two loaves were indeed not offered,

but they were "with him in the house",

together with the matzahs that were offered in other meal-offerings and the like,

beginning with the Lechem HaPanim.

And the matter –

the elevation of the "chametz" –

is in continuation of the service of Sefiras HaOmer,

that one occupies himself with the "Omer of barley",

animal food,

the animal within man

(as above in the maamar at length) –

and one refines it in the manner of "Draw me, we will run after You"²¹⁰,

as Chassidus²¹¹ explains the term "narutzah" in the plural,

that also the animal within man runs "after You".

And particularly according to the well-known saying that the Nasi of our generation revealed, publicized, and printed²¹² –

"And you shall count for yourselves²¹³,

and counting is from the term sappirus and clarity

[as it says in the Zohar²¹⁴ on "The heavens declare²¹⁵ –

they shine and sparkle etc.,

declare from the term sapphire stone],

and you shall count for yourselves,

you must make that which is for you clear".

And this is connected with the matter of tzedakah,

as the Nasi of our generation explained there in the story about a Jewish woman who brought coins for tzedakah in such a way that "the coins are as sparkling as if they just came out of the mint",

because she had rubbed them

(scoured and polished)

"until they had a luster and sparkled like the stars in the sky" –

which brought about that it indeed became a matter of "sapphire" and sparkle etc.

And from this story there is also a directive and halachah in "the ways of the world",

and one gives strength to everyone to carry this out,

and with joy and a good heart,

and with a melody of joy.

Until one sings and proclaims that one wants all these matters to be in a manner of "like the command of Your will",

then one will see openly and proclaim openly that there is no matter that is higher, G-d forbid,

or that one can compare it to the matter of Torah,

like the well-known melody on this theme that is arranged in the letters of the alef-beis.

And certainly one will now sing the melody,

but with the greatest alacrity,

because there are still so many matters.

May it be His will,

that this should further spur,

from the melody with alacrity,

the true and complete redemption with alacrity,

according to our measure,

and in the blink of an eye,

and even less than a moment!

Sing the melody "Ein Adir etc.".

As usual at farbrengens such as these –

one will also conclude,

after reciting the after-blessing,

together with a joyous melody before that or after that or both times –

With making a shlichus mitzvah for every man and every woman,

and on the contrary –

it should be "to Beis Yaakov –

these are the women"²¹⁶,

and afterwards "and you shall tell Bnei Yisrael –

these are the men"²¹⁶,

with a matter of tzedakah.

And as discussed several times:

Here it is relevant that it should be the "one",

but not the matter of taking two etc. –

and afterwards each one can add according to the generosity of his heart or according to his will.

And one should give it on this day when there was the precedence of naaseh to nishma –

on the fifth day.

And at that very time –

"in the morning",

at the time when there was the "and he built an altar etc."²¹⁷ on the 5th of Sivan,

as brought in Rashi's commentary²¹⁸;

and since "these days are remembered and performed"²¹⁹,

it is certainly that the matter repeats itself every single year.

Along with this, one also announces and informs again regarding the matter of completions of the Rambam –

That even those who have not yet done so,

can still do so tomorrow during the day,

or after that,

until even after the time of the giving of our Torah,

and especially –

in the days of completion.

And in order to participate in all these –

there is also in the "secretariat" the drink,

among which there is also the drink that was brought from Eretz HaKodesh,

from the grave of the Rambam,

"from Moshe to Moshe there arose none like Moshe"²²⁰;

And this is —

what was brought from the lands of Sepharad,

where primarily Sephardim are found,

and from lands and towns where the main settlement is of Ashkenazim.

That this is a matter of unity between Sephardim and Ashkenazim,

and together with this the beverage from Eretz Yisrael comes and makes it a matter of the community,

as is known the halachah that the matter of the community in its completeness is specifically in Eretz Yisrael²²¹.

For when one mixes the beverage from Eretz Yisrael with the beverage from the other places and in a manner that this is the “thing that establishes” —

this is approximately a “thing that establishes”

(in halachah)

that “is not nullified”

(as explained in the lessons of the Rambam²²² in the coming days²²³).

And from this it is understood regarding the beverage with which one will mix all this —

that even if one takes a small thing and drops, etc.,

if the person drinking makes from it for himself the thing that establishes and the main and the influencing —

then it is not nullified,

and on the contrary —

it establishes and influences and succeeds,

with all the things that are connected to it.

And in addition to all the aforementioned matters —

there is also an added strengthening in this matter of love and unity of Israel,

from the aspect of the weekly portion that one will begin to read after Parshas Nasso²²⁴ —

“Behaaloscha es ha’neiros.”

For the seven lamps of the Menorah are,

as is known²²⁵,

a hint to the seven types within the people of Israel,

and just as by the Menorah the verse says

(at the beginning of Parshas Behaaloscha²²⁶)

“from its base to its flower it is one piece,”

that it is a single entity²²⁷,

together with the fact that they are specifically seven lamps,

no less and no more

[approximately as Rashi brings at the end of Parshas Nasso²²⁸ regarding “all the silver of the vessels” —

“neither increased nor decreased”],

so too is it within the people of Israel,

that together with the division there must be the matter of unity in ultimate perfection²²⁹.

And as this is in holiness in general,

that in the World of Atzilus it is said that it is “ten and not nine, ten and not eleven”²³⁰,

no less and no more,

and together with this²³¹ it is a World of Atzilus,

from the term “and I will emanate²³² from the spirit that is upon you and place it upon them” and from the term near to Him and close to Him²³³,

meaning that there are “close” and drawn all the matters that are above Atzilus,

and there ascend all the matters that are below Atzilus,

until they all become a single entity,

as explained in many places²³⁴.

And we return to our subject:

After the introduction of the joyous melody,

and the after-blessing

(by all those obligated in the after-blessing),

they will distribute for charity by means of the tanks as usual.

And before this —

they will also —

as usual at a farbrengen that takes place in the presence of many of Israel,

and in a place where Torah is magnified and in a place where prayer is magnified²³⁵ —

connect this with the Alter Rebbe’s melody, with the introduction of the melody before it and together with the melody after it,

and all these matters —

with alacrity,

and “the zealous hasten to perform mitzvos”²³⁶.

And since “what He does, He tells Israel to do”²³⁷,

the Supreme One is also “zealous and hastens to perform mitzvos”,

and brings down with alacrity the primary mitzvah —

the true and complete redemption through Mashiach our righteousness.

Which includes also the redemption of the Shechinah from exile²³⁸,

as it is written²³⁹ “and Hashem your God will return your captivity,” —

“meaning, with your captivity”²⁴⁰,

and as our Rabbis, of blessed memory, said²⁴¹ “it does not say ‘and He will bring back’ but ‘and He will return,’

teaching that the Holy One, blessed be He, returns with them from among the exiles,”

the Supreme One Himself returns together with everyone.

And out of joy and goodness of heart.

His Holy Honor, the Rebbe, shlita, instructed to play a preparatory melody,

the melody of the Alter Rebbe

(in the fourth section —

first time),

Nye Zhuritsy Khloptsy.

Afterward he said:

Those who need to recite the after-blessing,

will surely recite the after-blessing.

After the after-blessing he said:

Let them sing a joyous melody!

And they sang “Yibaneh Beis HaMikdash bimheirah b’yameinu, v’sein chelkeinu b’Sorasecha.”

His Holy Honor, the Rebbe, shlita, distributed to the “tanks” (may they live) dollar bills,

in order to distribute to each of those present (may they live) one bill,

with the intent to give it

(or its equivalent)

to charity.

Before his departure he began to sing “Ki b’simchah seitzu.”