English translation — שיחת ש"פ נח, ו' מרחשון ה'תשמ"ז

[Continuing the discourse regarding the sixth of Cheshvan –

the conclusion of the festival period,

when the last Jew in Israel reached the Euphrates River¹,

and immediately after this they begin to ask for rain (in the Land of Israel) –

this matter is most emphasized regarding the guests who arrived here during the month of Tishrei,

and especially –

those who remained here until the sixth of Cheshvan –

he added:]

And it is actually not understood –

why others specifically pushed to flee from the four cubits of the Nasi of our generation immediately after Simchat Torah and did not wait until the sixth and seventh of Cheshvan

(the conclusion of the festival period)...

They certainly had reasons according to Halacha, according to common sense, and according to Chassidus,

and there is no need to elaborate on this –

and surely for them as well, the conclusion and completion of the festival is specifically on the sixth and seventh of Cheshvan,

because until then it is still "as if...

they are occupied with the matters of the festival"²,

(for even if they are on the road (or even already arrived at their place), it is in the place where a person's thought is, there he is found.

And as a parable from my revered father-in-law, the Rebbe

(a most simple parable,

which is understood even by a simple person),

that when leaving the feast and great joy of the month of Tishrei,

one takes the "remnants" that remained from the feast

(being a feast in its completeness,

in a manner of "enough and more"),

and one enjoys the "remnants" also on the way,

and especially at the first stop

(the sixth and seventh of Cheshvan);

And since these are "remnants" of the "feast" and joy of the month of Tishrei,

it is understood that they contain within them the entire force,

according to the principle of "when you grasp a part of it, you grasp all of it"³.

Nevertheless,

one must arrive at explanations etc. regarding this

(and it is not seen so openly);

in contrast, regarding the guests who remained here until the sixth of Cheshvan

(and will depart (not speaking of Shabbat) only after the sixth of Cheshvan),

with them it is revealed that the sixth of Cheshvan is the conclusion and completion of the festival,

because they have not only the "remnants" of the "feast"

(of which "when you grasp a part of it, you grasp all of it"),

but the "essence" itself,

exactly as it was during the month of Tishrei

(since the sixth of Cheshvan is a continuation of the month of Tishrei,

and not a separate matter).

Even if one will say that there is a change on the sixth of Cheshvan regarding the month of Tishrei –

this is a change for the better,

that according to the rule of "we ascend in holiness"⁴,

there comes to them

(after the month of Tishrei)

an additional elevation in their connection with the "essence"!

[And although the difference between the guests who departed and the guests who are still here –

is only from the aspect of the revelation of matters,

for in essence, the conclusion and completion of the festival for all Jews (also those who departed) is on the sixth and seventh of Cheshvan (and they also have the teaching of "when you grasp a part of it, you grasp all of it",

and "in the place where a person's thought is, there he is found") –

however, we see that in Halacha there is a difference between a matter that stands revealed and a matter that stands hidden and one must arrive at a teaching regarding it. As we see in this⁵,

that regarding a matter that stands revealed, even the Sadducees admit to it⁶,

in contrast to a matter that requires a teaching.

And in general, this is the difference between debate in Torah and Halacha:

Also debate in Torah is "these and those are the words of the living G-d"⁷,

but this is only the level of truth;

in contrast, Halacha –

which stands revealed in one manner –

is "the truth of truth",

as explained in many places⁸ regarding the difference between "these and those are the words of the living G-d" and "and Hashem is with him, that the Halacha is like him"⁹].

And from the guests with whom the conclusion of the festival stands most revealed, having with them the "essence" in a revealed manner

(since they have not yet departed) –

it is drawn "after the head, the body goes"¹⁰ –

to all others.

From this it is understood that the matter of "Yaakov went on his way"¹¹ and the expression of "your parting is difficult for me"¹² –

which must be on the sixth of Cheshvan regarding all Jews

(even those who already departed before this) –

applies even more to those whose "your parting" will be only after the sixth of Cheshvan.

And one must add and note,

that the protection and negation of "it is hard for me to part from you" is not only regarding those who depart from here physically,

but also regarding those who live here,

because also by them, after the sixth of Cheshvan, the

(main)

matter of "Yaakov went on his way" and "your parting" begins –

they "go away" from the elevated and spiritual state during the Festival and throughout the entire month of Tishrei,

"abundant in festivals"¹³,

and "enter into" the service of weekday labors,

"on his way".

And in particular, since there are those who are here in the city,

but in their thoughts they are overseas! Even before the sixth of Cheshvan and even before Simchat Torah –

they have "departed" from here in their thoughts and are in another place!...

But from time to time he wants to know about what was discussed in the four cubits –

he asks another for a list of what was discussed,

and then he considers whether he needs to do something,

or he can continue sleeping...

And one should not elaborate on the opposite of the honor of Israel.

[In continuation of the discourse regarding the sixth of Cheshvan –

the conclusion of the Festival period,

when the last of Israel reached the Euphrates River,

and immediately after this they begin to ask for rain (in the Land of Israel) –

he connected this with the weekly portion,

Parshat Noach:]

And one must connect the matter of the sixth of Cheshvan

(this Shabbat)

with the weekly portion –

Parshat Noach. According to the well-known teaching of the Alter Rebbe¹⁴,

that one must live with the time,

with the weekly portion.

That is, since the weekly portion is the source of vitality for that time,

therefore one must live with it.

And with an introduction of a "difficult question" in the portion:

Regarding "Noach, Noach" twice

(at the beginning of the portion¹⁵)

it says in the Sages¹⁶ that this means "rest for the supernal beings and rest for the lower beings".

Immediately the question arises:

"Noach, Noach" is stated at the beginning of the portion,

even before "the earth was corrupt... and the earth was filled with violence"¹⁷,

which brought about the Flood,

which devastated the earth¹⁸ –

so how can one say that before the Flood there was "rest for the lower beings",

when only after the Flood did the purification of the earth occur

(rest for the lower beings)?!

It is said:

In the Midrash¹⁹ it is compared the future state to the days of Noach and the Flood,

as it is written²⁰ "And the offering of Yehudah and Yerushalayim shall be pleasing to Hashem, as in the days of old and as in ancient years" –

"as in the days of old, as in the days of Noach",

as it is stated²⁰ "For this is to Me like the waters of Noach",

that is, that the waters of the Flood are analogous to the perfection of the future.

The question becomes:

How can one compare the "waters of Noach"

(the waters of the Flood) –

which destroyed the world –

to the perfection of the world in the future²¹,

and furthermore call it "waters of Noach" –

waters that are connected with "rest for the lower beings"?!

And even if one has an explanation for this according to homiletics and esoteric meaning, etc.,

one must also have an explanation according to the plain meaning –

because the question is also according to the plain meaning:

Even if a five-year-old does not know that "Noach, Noach" means "rest for the supernal beings, rest for the lower beings"

[and in the simple sense of the verse, for a five-year-old studying Scripture there is no question why it says "Noach" twice,

because he understands that a repetition is due to affection,

or because such is the way of the verses,

etc.],

he does know, however, that "Noach" is from the term "rest" and "consolation"²². So how does the matter of rest and consolation fit –

when afterwards there was a Flood because "the earth was filled with violence"?!

In addition to this, that in the verse it also says about Noach "a righteous man, perfect he was in his generations" –

so how can a righteous man

[even according to the interpretation "righteous... in his generations" only]

be at ease at a time when the entire world is being destroyed, Heaven forbid?!

So the explanation of this is:

The beginning and purpose of the Flood was –

"rest for the lower beings":

It is known that the punishments of the Torah are not merely for the sake of punishment, Heaven forbid²³, but

(just as all matters of the Torah are good,

"there is no good but Torah"²⁴,

so too the intention in the punishments of the Torah is good –)

in order that through this a correction should come²⁵,

and as explained in many places "and all Israel shall hear and fear and shall not continue to do" etc.²⁶,

until that

(the punishment)

ensures that others

(and he himself)

should not have

(any more)

any connection with that undesirable thing

(for which the punishment came).

And furthermore –

that the one who transgressed it

(and was therefore punished)

should repent,

and come to a higher elevation.

And this is also regarding the punishment of the Flood –

that the inner intention from its very beginning was "satisfaction for the lower beings" –

in order to accomplish a rectification and purification of the world²⁷.

As is emphasized explicitly in the plain meaning of Scripture –

as Rashi explains on the verse²⁸ "and the rain was upon the earth" –

"but later it says 'and the Flood was,'

rather, when He brought them down He brought them down with mercy,

if they would repent they would be rains of blessing, etc."

That is, that immediately

(at the beginning)

of the Flood the intention in this was "satisfaction for the lower beings" –

in order that they should repent,

and moreover:

"if they would repent"

– which could have been immediately

(at the beginning of the descent of the rains),

because repentance is in one moment and in an instant²⁹,

especially according to the plain meaning

(according to the law sometimes other matters are also needed in the interim which take time,

like "and he shall return³⁰ the stolen object"³¹ etc.;

but according to the plain meaning) –

the matter of repentance, as its name implies simply –

that he turns back³²,

"he returns to Hashem",

from his undesirable path,

which consists of regret for the past,

and also a good resolution for the future,

which is all in one moment and in an instant –

then immediately

(at the beginning of the descent of the waters of the Flood)

they would have been "rains of blessing". And this further adds explanation to the "satisfaction for the lower beings" that is in the waters of the Flood:

In addition to that which the beginning and purpose of the Flood was in order that they should repent,

there is further added,

that through repentance there would not only have been a state like before the sin,

the descent of rains in the ordinary manner,

but there would have been added a supernal addition –

the descent of "rains of blessing",

as is understood simply that "rains of blessing" is a blessing and addition in the matter of the rains themselves:

The descent of rains is a part of the nature of creation which was established at the very beginning of creation. Only "Hashem Elokim had not caused it to rain upon the earth, and there was no man to work the ground",

"because there was no man to work the ground and no one recognized the goodness of rains,

and when man came and knew that they are necessary for the world, he prayed for them and they descended and the trees and grasses grew"³³. And after the Flood there was added to this the decree of "they shall not cease"³⁴;

but even at the beginning of creation this was a part of the nature of creation.

But this was all rains in the ordinary manner

(from the aspect of the nature of creation);

however, through the addition in the service of man

(upon which depends the entirety of the actual descent of rains,

as above)

of the service of repentance

("if they would repent") –

there would have been added an addition and ascent in the rains –

that they would have been "rains of blessing"!

And based on this, the connection with the sixth of Cheshvan is also understood:

On the sixth of Cheshvan the last of Israel reached the Euphrates River,

and immediately afterwards

("on the night of the seventh of Marcheshvan")

the asking for rains began –

at which time it is emphasized that they are "rains of blessing" in the ultimate perfection,

such that they cause no delay or distress even the slightest

(from becoming wet)

even to the last of Israel

(as it is written³⁵ "and I will give your rains in their time",

"at a time when people are not accustomed to go out").

From this it is understood that standing on the sixth of Cheshvan,

when one is about to pass into the period of asking for and descent of rains of blessing,

and the service of "Yaakov went on his way" –

there are drawn to Jews all blessings and effluences,

which are all included in the matter of rains

(and particularly rains of blessing),

as is understood from that which the first blessing

(in Parshat Bechukotai)

after "if you walk in My statutes etc." –

is "and I will give your rains in their time",

because this is "the greatest of blessings"³⁶,

and it also includes all the blessings enumerated there afterwards,

And all these blessings and effluences are drawn

(like rains in their simple sense)

first and foremost down here in this physical world,

the lowest of which there is no lower beneath it,

"your rains" also from the term physicality,

your physicality

(according to the explanation of the Baal Shem Tov or in the name of the Baal Shem Tov³⁷);

and as a result of this –

it is also drawn in spirituality.

As is known, the Torah "is not in heaven"³⁸,

rather it was given below.

And all the more so the power of the ruling and law that is in the Torah –

which is not only also below,

but specifically below,

to the extent that in order to know the ruling one must also descend above and hear what Jews rule down here,

as it is written³⁹ "companions hearken to your voice",

"when the ministering angels gather before the Holy One, blessed be He, to say when is Rosh Hashanah etc., the Holy One, blessed be He, says to them,

Me do you ask? I and you will go to the court below"⁴⁰.

Thus it is also understood regarding the request for and descent of rains of blessing, which begins on the seventh of Cheshvan –

that since this is a law in the Torah,

which also applies in this time⁴⁰*, the rains of blessing

(and all blessings included in this)

are drawn down first and foremost in physicality

("your physicality"),

and from there they are "brought down through descent"

(from below to above)

in spirituality,

the opposite of the usual order of descent, which is from above to below.

And in particular, the request for rain on the seventh of Cheshvan comes in continuation of and is a conclusion and completion of Shemini Atzeret⁴¹ and the entirety of the month of Tishrei,

beginning from Rosh Hashanah,

at which time the main judgment is on physical matters⁴².

That is –

simply:

In the usual manner, one blesses Jews with the order that first and foremost they should have success in the study of Torah, the service of prayer, and the fulfillment of mitzvos in a beautified manner,

and afterwards, from this, physical benefits are drawn down and brought down through descent.

But when standing on the sixth of Cheshvan

(right before the beginning of the period of requesting and descent of rains, etc.) –

one begins with a reversed order:

first and foremost there should be a good and blessed year in the revealed and manifest good in physicality, simply,

in children, life, and ample sustenance, and in all things ample,

and afterwards, from this, a blessing in spirituality should be drawn down and brought down through descent,

and in physicality and spirituality together.

In accordance with the saying of the Alter Rebbe⁴³

(transmitted by my revered father-in-law, the Rebbe⁴³),

that the Almighty gives Jews physicality,

and Jews make from physicality spirituality. Specifically in the aforementioned order:

first physicality,

and from physicality –

spirituality.

Up to the primary and inner blessing –

our redemption through our righteous Mashiach,

first and foremost a physical redemption,

and afterwards a redemption and perfection in spirituality.

Therefore there is no place to ask,

how can the redemption come immediately,

when at that time there must be perfection in spiritual service –

because first and foremost the physical redemption comes immediately,

and afterwards this will bring perfection in spirituality.

And simply –

that the redemption comes immediately without any delay,

and in the language of the Rambam⁴⁴ –

"immediately they are redeemed",

and in physicality, simply,

below ten handbreadths,

so that this is revealed to the eyes of flesh –

"and all flesh shall see together"⁴⁵.

[Conclusion of the second talk:]

And may it be His will that through the increase in our deeds and our service,

and especially in the matter of establishing Chabad Houses in "make for yourself a rav" and all the campaigns –

which is "for the matter is very near to you, in your mouth and in your heart, to do it"⁴⁶

(as above⁴⁷),

and as the Alter Rebbe gives on the title page of Tanya "with the help of the One above" that this is "with the skin of the Name",

and "may He be blessed",

in a manner that this becomes blessed and drawn down here below,

and in a manner of "quickly His word shall run"⁴⁸

(the perfection of the blessing).

And this will further hasten the true and complete redemption,

and "with our young and with our elders, etc., with our sons and with our daughters"⁴⁹,

the perfection of the people,

together with the perfection of the Torah and His mitzvos,

will be "go for yourself, etc., to the land

(the perfection of the land)

that I will show you"⁵⁰,

including the explanation in Chassidus of "I will show you" –

that they will show you

(a Jew)

your true essence⁵¹,

that they will see what a Jew can accomplish.

Speedily in our days,

and in our actual, immediate time.

Discourse (in the style of a talk)

beginning "Make a window for the ark".

It is also customary to study a topic in the weekly Torah portion together with Rashi's commentary,

a topic in the notes of the Tzemach Tzedek on the Zohar of our portion,

and recently –

a topic in the daily study of the Rambam.

And one should also endeavor to connect this with the time when one studies the lesson –

according to the teaching of the Alter Rebbe

(as above)

regarding the Written Torah,

that one must live with the time,

with the weekly Torah portion;

and since one completes the reading of the Written Torah once a year

(as the Rambam writes⁵²),

each week has its own particular portion.

And just as one must live with the portion of the Written Torah of the time,

so too this applies regarding the fixed lessons of the Oral Torah –

that one must live with the lesson appropriate to a specific time;

and so too regarding the lessons that have been added by virtue of Jewish custom,

and especially since this is spreading and expanding.

In our portion there are many topics in Rashi,

it is appropriate to dwell first and foremost on the Rashi that is brought in the discourse that was reviewed earlier, beginning "Make a window for the ark",

where Rashi explains:

"Some say a window,

some say a precious stone that gave them light".

It was already explained once about Rashi's commentary⁵³,

but at that time not all the details of a "blatant difficulty" were covered:

The essence of Rashi's commentary is –

the plain meaning of Scripture. As Rashi writes⁵⁴ "I have come only for the plain meaning of Scripture." From this it is understood,

that if a five-year-old can learn a verse and has no questions or difficulties with it –

Rashi does not need to explain it to him at all.

As we see in this very verse:

Rashi does not need to explain the actual meaning of "tzohar" –

because the five-year-old understands simply that it is like "tzohorayim"⁵⁵,

light. Only Rashi comes to explain through what means light was brought into the ark

("some say a window,

and some say a precious stone that gave them light").

But this itself also needs to be understood:

– Why does Rashi need to explain how light was brought in –

the five-year-old student of Scripture understands on his own from his daily life,

how one lights up a ship or a house:

When one wants to travel on a ship and it is night –

one lights a candle or a lamp there,

making it bright.

And likewise in his home:

He knows that one does not go to sleep at sunset,

because he sees that afterwards several things are done. Consequently, one needs something that will make light in the house also at night. The five-year-old understands simply –

that his mother or father come and then light a candle or a lamp!

So why does Rashi need to explain "some say a window and some say a precious stone that gave them light" –

when the five-year-old understands on his own how one makes light in the ark?!

Granted, if Rashi had stated a definitive explanation,

one could say that this is a better explanation than saying that he lit a candle or a lamp;

but Rashi does not give a definitive explanation,

he says "some say a window and some say a precious stone etc.",

meaning that it is not so simple,

would it not have been better to learn simply

(and then Rashi would not need to say any explanation at all),

that Noach took light etc.

That is the simple advice of how one makes light.

And certainly this is simpler than saying,

that he took a "precious stone" –

why

(asks the five-year-old)

does one need to go acquire a precious stone somewhere overseas and pay a great fortune for it –

when one can simply take lights and make it bright,

as is done in his home?!

With additional nuances,

including the nuances in the discourse –

and as will be explained further.

In the notes on the Zohar of our portion –

he⁵⁶ comments on what is stated in the Zohar⁵⁷ on the verse⁵⁸ "And the whole earth was of one language and of one speech",

"for then the world was in one foundation and root and source and one faith in the Holy One, blessed be He",

And the father explains "the three terms foundation, root, source etc.,

and what does this have to do with the verse one language and one speech" –

"namely, that one language refers to Malchut etc.,

and one speech,

speech is also in Malchut in the aspect of speech,

but speech is plural and likewise one is plural,

it is opposite that Malchut is rooted in three places in the central line of Tiferet of Zeir Anpin,

first in Yesod and then in Hod and then in Daat etc.,

and each of them is called one etc.,

and this is that then the world

(Malchut)

was in foundation

(Yesod)

and root

(Hod etc.)

and source

(Daat etc.), one,

that is, one speech".

That is, that in the generation of the Dispersion there was a unity

("one language and one speech")

that comes from the unity in Malchut,

and in the root of Malchut,

up to the highest level etc.

One must understand:

a) The generation of the Dispersion went to war against the Most High –

so what connection do they have with the unity of Malchut,

and the root of Malchut up to the highest level?!

b) What is the lesson from this in the service of Hashem. That which the father does not explain in his note,

relying that one will understand it on his own.

And as will be explained further.

In today's Rambam lesson we learn about the laws of damages⁵⁹.

According to what the Rambam writes⁶⁰ that "most of the laws of the Torah were given only to correct the opinions and straighten all deeds" –

from this one must also derive a lesson in "correction of the opinions".

In addition to this study in plain meaning and in general –

as one must be careful not to cause harm,

there are also many particular laws in this,

one must also derive a lesson in "correction of the intellect" from the particular laws,

and in our matter –

from the particular laws in today's lesson. And as will be explained below.

In continuation of the "blatant difficulty" in Rashi in our portion that no one caught onto

[even though it has been so many years since it was spoken about,

nevertheless no one caught onto it all these years (at least from the questions that came to me)!

It was written down in a list,

and so it shall stand!...] –

This also "draws" another matter in Rashi that remained unanswered,

and I waited for someone to ask about it,

and nevertheless specifically this no one caught onto.

And this is –

in continuation of the Rashi from last Shabbos⁶¹:

We previously stood on Rashi on the verse⁶² "And Hashem G-d made for Adam and his wife garments of skin and clothed them",

and Rashi:

"There are words of Aggadah that say [they were] smooth as a fingernail that was attached to their skin,

and some say something that comes from the skin, such as rabbit wool which is soft and warm, and He made them garments from it."

And the question of the commentators⁶³ was brought on this second explanation,

that in order to obtain the skin of an animal one must first kill it,

and how is it appropriate to say that the Supreme One went to kill an animal in order to obtain its skin?

Therefore Rashi indeed brings this as a second explanation

(in addition to the other reasons for this that were spoken about previously).

Nevertheless, it is understood,

that one must have an explanation in this also according to the second explanation.

It was explained on this,

that just as in the Garden of Eden there were many things created by the Holy One, blessed be He,

"every tree desirable"⁶⁴,

"gold"⁶⁵,

"crystal"⁶⁶ etc.,

with many more matters that are not explicitly enumerated –

one can also say that the Supreme One created a skin there.

But the difficulty in it is understood. And I thought that someone would raise this.

And this can be explained, with an introduction of another blatant difficulty that no one caught onto either:

Rashi writes "such as rabbit wool". Immediately the blatant difficulty arises:

"Wool" –

who mentioned it!?

In the verse it says "skin",

and a five-year-old studying Scripture understands simply that "skin" and "wool" are two separate things:

"Skin" means hide,

and "wool" means wool! So from where does Rashi take in the plain meaning of Scripture that this was "wool" and not "skin"?!

So the explanation in this is –

that one question is answered with the other:

Since this was "wool"

(and not "skin") –

the first question falls away

(how is it that the Supreme One killed an animal in order to obtain skin),

because in order to obtain "wool" one does not need to kill the animal,

one shears it from a living animal and the animal afterwards remains alive,

as is visibly evident!

Instead of stopping on the aforementioned primary questions

(blatant difficulties) –

they stopped

(in the "booklets")

on peripheral matters. This shows that since several people stopped on one matter –

this too will be mentioned:

Rashi stops on the verse⁶⁷ "And the earth was filled with violence" and quotes all the words "And the earth was filled with violence" and explains that "violence" means "robbery"⁶⁸. They asked:

Since Rashi only explains the word "violence" –

why does he also quote the words "And the earth was filled"?

In continuation of what was discussed regarding several Torah study sessions today –

may it be His will that each one increase in his Torah study sessions.

And this is particularly relevant at this time,

standing in the sixth of Cheshvan, holding at the entry into the

(main)

service of "Yaakov went on his way",

in mundane activities,

plowing and sowing,

"Six years you shall sow your field etc."⁶⁹ and the like –

because when one goes to do the service in the mundane activities of the world,

the question arises –

"What will become of the Torah?"⁷⁰

Therefore it is proposed,

that every Jew should set fixed times for Torah,

"according to the law given to each and every one in the laws of Torah study"⁷¹,

so that at least at this time

(when he studies Torah)

it is for him in a manner of "his Torah is his craft".

[Continuation of this sichah –

was printed in the aforementioned sichah of Shabbos Parshas Noach, in the section on the topic.

[And afterwards he said:]

Continuing from what was discussed above regarding “Chabad Houses,”

houses of Torah, prayer, and charity,

public Torah classes,

communal prayer, and gemach and charity,

and “make for yourself a rav,” etc. –

one gathers together from time to time,

at a Chanukas HaBayis of a Chabad House and the like,

in order to strengthen the many matters,

in establishing a “Chabad House,” etc.,

and the unity of gathering together –

adds further to the success of the matters,

and especially when one also connects it with “great is a meal that brings close.”⁷²

And in order to add further strength in all this –

the one who provided a bottle of drink for a gathering in connection with the above should now go up to the front and himself say “L’chaim,”

and afterwards invite

(to the gathering)

those assembled here,

and also forgive me myself –

as is the case with every important matter and matter of holiness that requires preparation and invitation

(as is the law regarding Shabbos).

[And this also applies regarding the preparation from the year of Shemittah to the year of Hakhel,

where the preparation is similar to the matter for which it prepares,

and in our context:

the concept of the year of Hakhel is “in order that they hear and in order that they learn,”

the study of Torah,

and the preparation for this is in the year of Shemittah –

“that even the tillers of the soil, when they rest in that year, will be aroused to seek Hashem”⁷³,

as was written and brought in a letter,⁷⁴

as indicated in the references, etc.].

And the unity should bring further unity among Jews in the study of Torah, fulfillment of mitzvos, and the service of prayer, etc.

And all this should be done with joy and goodness of heart,

for joy breaks boundaries,⁷⁵

and consequently it adds further success in the service and the effect of the service.

And especially since we are on the day of Shabbos,

and Shabbos is also connected with joy –

“and on your joyous occasions – these are Shabbosos,”⁷⁶

and on Shabbos itself –

at the time of Rava d’Ravvin,⁷⁷

when there is the “inheritance⁷⁸ without boundaries…

the inheritance of Yaakov your father,”⁷⁹…

like Yaakov, of whom it is written,⁸⁰ “and you shall spread forth.”

And a Shabbos and Rava d’Ravvin in a year of Shabbos,

the year of Shemittah,

“a Shabbos for Hashem,”⁸¹

and a year whose beginning

(Rosh Hashanah)

was on the day of Shabbos –

“and on your joyous occasions – these are Shabbosos.”

[The Rebbe shlita gave a bottle of drink to R. M.H. shlit”a (for a gathering in connection with the institutions of New Jersey).

After the announcement

(by the aforementioned)

regarding the time and place of the gathering –

the Rebbe shlita began the melody “And I will empty out for you a blessing.”]

The explanation in Rashi:⁸²

It is understood that the matters that Hashem commanded Noach

(as related in the Torah)

regarding the building of the ark are only the innovations that Noach would not have known what and how to do otherwise,

or that are essential

(and not left to Noach to do as he saw fit);

but the simple matters that Noach himself knew how to do,

Hashem did not command him.

Therefore, one cannot say that “a light shall you make for the ark” simply means –

that Noach would make it light there in the usual way,

by means of candles, etc. –

because then what is the point that Hashem needed to command him a special command “a light shall you make for the ark”? It is a simple matter,

that when one enters an ark

(together with his sons, his wife, and his sons’ wives,⁸³ together with many animals)

where one will need to be for a duration of time,

also at night,

and Noach himself understood that the flood would last a duration of time,

and especially since for this he needed to build the ark for one hundred and twenty years

[perhaps they would repent⁸⁴] –

it is understood and simple that he needs to bring light to make it light there! And Noach certainly knew how to make it light,

for he was already then nearly five hundred years old

(and when he finished he was already six hundred years old⁸⁴),

he had lived many years and had to make it light in his own home. And Hashem does not need to command him this!

Just as Hashem did not command him how he should

(for example)

connect the planks of the ark –

whether with nails or with ropes,

because it is not necessary from Above how he should do it,

and one relies on Noach to do it in the best way

(according to the building tools) –

so too Hashem did not need to command him that in an ark one must make it light!

One must say that the command "make a window for the ark" comes to indicate something special,

that in addition to the light that Noach himself prepared on his own initiative,

he should make a "tzohar".

Therefore Rashi explains what this special command of making a "tzohar" consisted of

(something that Noach would not have done on his own) –

"some say a window, and some say a precious stone that gave them light" ⁸⁵:

that light which comes,

not only through man

(the light of the lamp that Noach kindled),

but a light that comes from Heaven. "Some say a window" –

through which the light of day enters from outside

(and the light of day is from Heaven),

"tzohar" from the term "tzohorayim" (noon),

the light of the sun by day and the light of the moon, stars, and constellations by night. "And some say a precious stone that gave them light" –

for a "precious stone" is also a source of light from Heaven

(not like the light of a lamp).

Based on this, the order of the two interpretations is also understandable

(first "window", then "precious stone that gave them light"),

for at first glance the opposite seems more logical:

When it is raining outside, one cannot

(as well)

see through the window,

not much light enters;

however, a "precious stone" illuminates the inside even in the midst of the rains. So at first glance it seems more logical to say that "precious stone" is a better interpretation than "window",

because they needed light even during the falling of the floodwaters,

and then "precious stone" seems better.

But since "make a window for the ark" is a special command that there should be a light from Heaven –

it is therefore understood that the light that comes through a window

(the light of the moon, stars, and constellations, and all the more so the light of the sun)

is much stronger than the light of a "precious stone". Therefore this comes as the first interpretation. And only afterwards comes the second interpretation "precious stone, etc." ⁸⁵.

Based on this, several other precise points are understood.

The explanation of this matter in the Zohar will be understood by first introducing the question:

How is it possible to say about the Generation of the Dispersion "now nothing will be withheld from them of all that they conspire to do"?!

In Chassidus it is explained

(in Torah Or ⁸⁶,

and Toras Chayim ⁸⁷ and Ohr HaTorah of the Tzemach Tzedek ⁸⁸),

that this came about because in the Generation of the Dispersion there was perfect unity

("one language and unified words"),

for unity below

(even of the side of impurity)

draws down from "a most exalted place",

the highest levels of holy unity,

"because the nature of the life-force of the supernal unity is to dwell in a place of unity even in the very lowest levels, etc." Therefore the Holy One, blessed be He, said "now nothing will be withheld from them of all that they conspire to do",

because through their unity

("they are one people with one language for all of them")

something is drawn from a most exalted place,

which gives them power even against the Holy One, blessed be He, so to speak.

As it states in the Midrash ⁸⁹,

that "even if Israel worship idols, but there is peace among them,

the Omnipresent says,

so to speak,

I cannot rule over them because there is peace among them,

as it is said ⁹⁰ 'Ephraim is joined to idols, let him be'",

and therefore it states ⁹¹ that "the generation of Achav were all idol worshippers,

and because there were no informers among them,

they would go out and be victorious",

and on the other hand –

regarding the children of Yehudah,

in the generation of David ⁹²,

despite the greatness of their virtue in Torah study

[and despite the fact that Yehudah is from the term "thanksgiving" ⁹³ and the letters of the Name Hashem],

"after all this praise,

they would go out to war and fall because there were informers among them" ⁹¹.

Based on this, one will also understand the explanation of what is stated in the Zohar with the explanation of my father –

that the unity of the Generation of the Dispersion

("one language and unified words")

derives from the unity in holiness,

the unity in Malchus,

and the unity in the root of Malchus,

until the unity on high, on high,

the highest levels in holiness

("for then the world (Malchus) is in foundation (Yesod) and root (Tiferes, etc.) and source (Daas, etc.), one,

that is, unified words") –

because every matter of unity,

even unity of the side of impurity,

derives from and is a vessel for the unity above

(and therefore "now nothing will be withheld from them of all that they conspire to do").

And one may add to this,

based on what is explained in the Zohar there:

The Zohar there explains the verses,

that first it was "the whole earth had one language and unified words",

afterwards "it came to pass when they journeyed from the east, they found a valley in the land of Shinar and settled there" –

"when they journeyed from the east" means "from that Primordial One of the world",

where everything was in complete unity. And afterwards "they found a valley in the land of Shinar, for from there they branch off to all those sides, etc." This is the matter of division that begins in the world of the shells.

The Zohar asks on this:

"And if you say, is it not written ⁹⁴ 'And a river went out of Eden to water the garden, and from there it was divided'",

meaning that the matter of division begins from the worlds of Beriah, Yetzirah, and Asiyah

(the end of the world of Atzilut)

and not from the world of the kelipot ⁹⁵? And it answers:

"Certainly it is so, for when they draw from there there is division, and when they are gathered there to draw, there is no division,

and when they draw, there was division, as it is written, 'And it came to pass when they journeyed from the east, that they found a valley'". And as explained in the commentaries ⁹⁶,

that the "and from there it was divided" from the Garden of Eden is not a complete division,

but a matter of differentiation, etc.,

in contrast to the world of the kelipot, where there is a complete division.

And correspondingly, as it was in the Garden of Eden

(in holiness),

that at first there was "and a river went out of Eden",

"and when they are gathered there to draw, there is no division",

because there everything was in complete unity. Afterwards there was "and from there it was divided",

a differentiation within holiness itself,

until from this came forth

(after numerous successions and contractions, etc.)

"and when they draw, there was division, as it is written, 'And it came to pass when they journeyed from the east, that they found a valley'" –

so too was it with the generation of the Dispersion,

first unity,

"one language and unified words",

and afterwards "when they journeyed from the east",

division.

It follows that the root of the generation of the Dispersion is the aspect of unity in the holy Garden of Eden,

"from the east",

"one language and unified words",

"then the world

(Malchut)

was in one foundation, root, and source, etc." And afterwards there was "when they journeyed from the east",

the descent downward, downward, to the aspect of complete division, etc.

From this we have a lesson in the service of man –

in the greatness of the matter of unity –

that we learn it specifically from the unity of the other side.

As it is said regarding wit,

but unfortunately, the reality is thus:

"My pursuers and my distress drew near; they are far from Your Torah" ⁹⁷ –

that among "my pursuers and my distress" one sees the matter of closeness and unity

("drew near"),

in contrast, among those who are engaged in "Your Torah",

there can be, Heaven forbid, a distance, etc.

("they are far").

For example:

Everyone knows that there must be public Torah study sessions,

and as explained in many places, the greatness of the matter of public Torah study.

Nevertheless,

when it comes to actually fixing the day and time of study,

they cannot agree:

One says one time –

another says the opposite!...

Therefore, one must learn

(also)

from "my pursuers and my distress" –

"From my enemies make me wise" ⁹⁸ –

regarding the greatness of the matter of unity,

and how much it can accomplish.

And as it is written, and all the more so:

If the unity of the "idol worshippers" accomplishes that they go out and conquer and "nothing will be withheld from them of all that they scheme to do" –

how much more so, when Jews, Torah scholars, etc., stand in unity,

they are certainly victorious with the greatest victory in all their affairs,

until –

the true and complete redemption through our righteous Mashiach.

A lesson in "rectification of the intellect" that can be derived from today's Rambam study:

In today's study

(in the middle chapter)

the Rambam writes ⁹⁹:

"Vessels that fell into a pit and broke,

in the entire pit, he is exempt,

as it is said ⁹⁹ 'and an ox or a donkey shall fall there',

from the oral tradition they learned: an ox, but not a man; a donkey, but not vessels. Even if an ox fell with its vessels and the ox died and its vessels broke, he is liable for the animal and exempt for the vessels."

What we have from this is a general lesson in "rectification of the intellect" in the matter that every mitzvah,

even testimonies and judgments,

must be fulfilled like a statute,

because that is how the Most High commanded,

and in the language of the blessing over mitzvot –

"Who sanctified us with His commandments and commanded us"

(as explained in the discourses of my revered father-in-law, the Rebbe ¹⁰⁰):

The laws of damages in general are from the part of judgments in the Torah,

i.e., rational mitzvot,

and all the more so damages themselves –

monetary damages –

as our Sages say ¹⁰¹ that "one who wishes to become wise should engage in monetary laws",

meaning that in the Torah itself, monetary laws

(not so the laws of fines)

are connected primarily with intellect,

but) with the greatest matters of intellect,

in order to assess when one must pay half-damages,

or full damages,

or pain, healing, unemployment, and humiliation.

Nevertheless, we see in today's Rambam study,

that among the laws of the laws of monetary damages themselves –

which is the ultimate of intellect

("one who wishes to become wise") –

there comes a law that is completely beyond intellect,

a statute in the ultimate sense:

Even though it is written that the Torah is specifically intellect, halachah, that "If a man opens a pit, or if a man digs a pit and does not cover it, and an ox or a donkey falls into it, the owner of the pit shall pay; he shall return money to its owner,"

and according to intellect the same law should have applied not only to an ox and a donkey,

but also regarding a person or vessels that fall into the pit

[and that which it says "an ox or a donkey" is because the verse speaks of the usual occurrence,

as Rashi writes elsewhere¹⁰²] –

nevertheless,

"from the oral tradition they learned –

without any reason in intellect –

an ox and not a man, a donkey and not vessels"! And to such an extent,

that "even if a donkey fell with its vessels and the donkey died and its vessels were broken, he is liable for the animal and exempt for the vessels"! Which is the greatest statute,

and specifically –

in the laws of monetary damages,

the section of judgments of the Torah.

From this we learn that every mitzvah,

even testimonies and even judgments,

must be fulfilled as a statute,

because that is what the Supreme One wants.

Another lesson in the "rectification of the intellect" from today's Rambam study session:

In today's study session, the Rambam writes that there are two manners of damage in the public domain:

a) "One who digs a pit ten handbreadths deep"¹⁰³,

or b) "One who makes a mound in the public domain...

ten handbreadths high"¹⁰⁴.

The matter in the service of man:

The general concept of digging a pit and making a mound in the public domain,

so that other people can encounter them –

indicates the matter

(in the service of man)

that every person has a connection and influence on his surroundings –

on other people around him, even on the entire world

(just as every person can dig a pit or make a mound in the public domain and thereby affect other people).

As the Rambam rules¹⁰⁵,

that every individual has the power

(in addition to his own inclination)

to tip the entire world to the scale of merit

(or to the opposite scale),

and brings salvation and deliverance to the entire world.

To the extent that through our deeds and service we have the power to bring the true salvation and deliverance,

the true and complete redemption,

which will bring about perfection

(not only among Jews, but)

in the entire world,

also among the nations of the world,

and also in the animal kingdom,

vegetable and mineral. As the words of our Sages¹⁰⁶ that "In the future, all barren trees in the Land of Israel will bear fruit" and "In the future, the Land of Israel will produce loaves and fine wool garments"¹⁰⁷.

And likewise in the animal kingdom –

as it is written¹⁰⁸ "And the wolf shall dwell with the lamb, etc."

[And even though the Rambam writes¹⁰⁹,

that this is a "parable and riddle" [and likewise as he writes also regarding the feast of the Leviathan and the wild ox¹¹⁰] – then: a)

Even according to the Rambam that this is a "parable and riddle" –

it is a "parable and riddle" regarding the future world,

consequently it shows that the influence in the future will be

(not only among Jews, but)

also upon the nations of the world,

the entirety of the speaking species. b) The Rambam himself writes

(in his well-known letter¹¹¹),

that what he writes in the Mishneh Torah that this is a "parable and riddle" is "our statement is not definitive etc. that they are a parable" and it is possible that they will be fulfilled literally. On one hand it is a "parable and riddle";

but it is possible that we will find proof that these promises are also literal,

and if we find proof for this –

then it is valid as truth. Moreover:

According to the known¹¹² that at the end of his days the Rambam studied Kabbalah and the inner dimensions of the Torah –

it is likely that the Rambam also came to the conclusion that these promises are also literal,

because such is the ruling of Kabbalah and the inner dimensions of the Torah¹¹³].

And in this very connection between each individual and the "public domain"

(with all other people, even with the entire world) –

there are two manners:

a) As a recipient –

similar to a "digger of a pit". b) As an influencer –

similar to a "maker of a mound".

As is known that every person is both a recipient and an influencer¹¹⁴,

as our Sages said¹¹⁵ "Who is wise? One who learns from every person",

meaning that from every person there is something to learn

(because every person influences something to others).

And on the other hand –

every person,

even the greatest sage,

can and must learn and receive from others,

even "from every person". To the extent that "from my students more than all of them"¹¹⁶. And as emphasized

(that everyone is an influencer)

also in the halachic ruling¹¹⁷,

"Every person is obligated to give charity, even a poor person who is supported by charity, etc."

And in these two modes themselves

(in relation of a person to his environment)

there are also two modes –

"This opposite that God made"¹¹⁸:

a) He can be an influencer and receiver

(mound and pit)

for good:

He influences others in good matters;

and receives good matters,

like the student who sharpens his teacher in the aspect of good. b) Or he can be a harmful one –

an influencer and receiver

(mound and pit)

opposite of good:

He influences others in an undesirable manner,

like "they are wise to do evil"¹¹⁹;

and receives undesirable matters,

or like a student

(receiver)

who is brazen-faced before his teacher.

And in both modes

(for good and opposite of good)

it is relevant that it be specifically a "pit" of "ten handbreadths" and a "mound" of "ten handbreadths" – i.e.,

(in spiritual service)

that this is with all his ten soul-powers:

In order to be able to obligate a harmful one for his influence

("mound")

or reception

("pit")

that is undesirable –

it must touch all his ten soul-powers,

whereby it is then harder to do repentance.

And correspondingly in the aspect of good and holiness:

The perfection of influence

("mound")

and reception

("pit")

in good and holiness –

is specifically when this is done with all ten soul-powers

[like discussed earlier¹²⁰,

that one must gather together and make a collective of all ten soul-powers].

And it can be said¹²⁰*,

that these two matters in spiritual service of "pit" and "mound" are like and analogous to the two matters of "make for yourself a rav" and the establishment of "Chabad Houses":

"Deep pit" –

indicates the movement of self-nullification and reception,

"make for yourself a rav";

And "high mound in the public domain" –

indicates the movement of influence to illuminate also in the public domain,

by means of establishing a "Chabad House" in the midst of the public domain.

He does not wait until they come to approach him

(like a pit that receives),

rather he is like a mound that influences –

he sets up a "Chabad House" in the public domain and all around see him. Like the well-known parable of the Rebbe, my father-in-law, the Rebbe¹²¹,

that "a chassid is a lamppost",

he places himself in the public domain like a mound and makes light;

around him,

and then it is revealed that there are animals and people and Jews there that until then one had not even imagined or conceived that they are there!

And even if one does not see it immediately –

one has the promise of the leader of our generation,

that if one comes to a city and becomes a "lamppost",

and the intention thereby is not to seek honor nor money and the like,

but specifically to make light –

then one will certainly succeed and all around will gather to him!

And may it be His will that through that which there will be "You shall be wholehearted with Hashem your God"¹²²,

wholehearted in all his ten powers and in all his 248 limbs etc.,

permeated with "the perfect Torah"¹²³,

the revealed aspect of Torah and the inner aspect of Torah

(Chabad),

and one also effects that in one's own home and neighborhood and city etc. it should be in a manner of wholeness,

through the establishment of a "Chabad House",

which will influence that also other Jews should stand in a manner of "You shall be wholehearted"

this will further hasten the perfect redemption,

a redemption after which there is no exile¹²⁴,

and the perfect Holy Temple,

the Third Temple,

the primary "Chabad House",

which will be built speedily in our days, literally.

The Rebbe, shlita, hinted to the holy chassid, shlit"a, to play "Yehi ratzon etc. that the Holy Temple be built etc.".

The determination of this year is like the determination of the year 5743,

when also then Shabbat Parshat Noach was the sixth of Cheshvan. And then several instructions and lessons were spoken in connection with this,

as has already been printed. Everyone can look in there,

and "letters make wise"¹²⁵,

and take out the instructions,

until actual deed and as needed.

And may this tip the entire world to the scale of merit and bring salvation and deliverance.

And then will be fulfilled regarding every Jew "Go for yourself from your land etc. to the land that I will show you"

(as we will soon read),

our holy land,

"and you shall be a blessing"¹²⁶ –

the fulfillment of all blessings. And "those who taste life merit" –

even before entering the land,

and certainly after entering the land,

and it will be "and through you shall be blessed all the families of the earth"¹²⁷,

as explained in Chassidus.

And in addition to the blessing of Avraham and the blessing of Yitzchak,

there will also be fulfilled the blessing of Yaakov,

"the chosen of the patriarchs" –

"and you shall spread forth westward and eastward and northward and southward",

"an inheritance without borders",

And all this –

speedily in our days, literally,

and with joy and a good heart.

Afterwards he said:

Those who need to recite a final blessing

will certainly recite a final blessing.

Afterwards he gave the food to the honored Rabbi M.Y. shlita

(for the guests, may they live).