English translation — שיחת ש"פ חיי שרה, מבה"ח כסלו, ז"ך מרחשון ה'תשמ"ז.

A*.

The farbrengen is connected to Shabbat Mevarchim Chodesh Kislev.

What, in addition to the common point in every farbrengen on Shabbat Mevarchim –

as instituted by the Rebbe, my father-in-law, the Admor, that on every Shabbat Mevarchim a farbrengen should be held,

and he mentioned thereby the "note that descended from heaven," that a Chassidic farbrengen can accomplish more than the angel Michael,

the prince of Israel –

there is the special matter,

"each does its work" of every Shabbat Mevarchim that distinguishes it from other Shabbatot Mevarchim.

The special matter of this Shabbat Mevarchim is –

that it blesses the month of Kislev,

which among the months themselves, Chodesh Kislev is a special month –

the third month of the winter months,

the third month from Tishrei,

which is analogous,

and moreover –

it has within it an advantage over the third month of the summer months,

the third month from Nisan

(the month of Sivan).

The point and seal of Chodesh Kislev

(and consequently of Shabbat Mevarchim Chodesh Kislev)

is –

the days of Chanukah.

The advantage of Chanukah is expressed in the advantage of the Chanukah lights over the lights of the Temple –

that the Chanukah lights

(specifically)

"are never nullified" and "are practiced even after the destruction in our exile"

(and they are eight lights),

unlike the lights of the Temple which "when the Temple is not extant...

even the lights

(of the Temple)

are nullified"

(and they are seven lights).

And the reason for this is because the light of the Chanukah lights is a most exalted light –

which comes through the descent and decree of the Greeks that occurred in the days of Chanukah –

as the advantage of light from darkness and the advantage of wisdom from foolishness. And it can be said

(a kind of)

the Essence of the light of the Ein Sof that is above the chain of descent,

regarding which it is –

"even darkness does not darken from You." Therefore "they are never nullified,"

as a fixed item is not nullified –

they remain existing and eternal,

in all times,

in all places,

and for all the children of Israel, men and women:

Both in all times,

also in the time of exile,

and it can be said –

that in the inner aspect of matters, "they are never nullified" includes also all the days of the year

(not only the days of Chanukah),

according to what is explained in various places,

that the light and influence of a festival is drawn forth upon the entire year until one observes the festival again the following year,

at which time it comes to a further elevation;

And also in all places –

not only in the place of the Temple and the like,

rather they are lit "at the entrance of his house on the outside,"

so that they should illuminate also the outside;

And also for all Jews,

men and women,

for they too were included in that miracle.

And the advantage of "they are never nullified" that is in the Chanukah lights

(relative to the lights of the Temple)

is not a separate matter,

without any connection to the lights of the Temple –

rather this is an elevation in the lights of the Temple themselves,

as is understood simply from the fact that the matter that the Chanukah lights "are never nullified" was said to Aharon the High Priest in order to appease "his feeling of distress,"

and therefore they said to him "yours is greater than theirs,"

because the lights

(which Aharon kindles)

"are never nullified." Which is a hint "to the lights of the Chanukah of the Hasmoneans" in the Second Temple. One must say that "they are never nullified" in the Chanukah lights removes the feeling of distress of Aharon

(because it effects an elevation in the lights of the Temple (of Aharon),

an elevation that the lights of the Temple do not possess inherently –

that they illuminate even in the darkness of exile.

The lesson from this:

The very matter that Jews find themselves in exile is indeed a most great descent. And especially according to the saying of our Nesi'im that not with our will did we go into exile,

rather by the will of G-d. This is seemingly a matter of deficiency –

that the exile comes specifically from the will of G-d.

The Chanukah lights teach,

that in this will of G-d there is a matter of advantage –

that this is the will of G-d,

and in this will of G-d it stands emphatically and revealed that a light that illuminates also the darkness of exile,

"they are never nullified,"

because this comes from the Essence of the light of the Ein Sof that is above the chain of descent,

regarding which it is "even darkness does not darken from You."

Therefore, this becomes

(Chanukah lights)

a preparation for the lights in the Third Holy Temple in the future redemption,

because the Chanukah lights cause the concept of "they are never nullified" regarding the Temple lights,

consequently it turns out that through the Chanukah lights, the Temple lights were never nullified,

and this will be revealed in completeness in the lights of the Third Temple in the future redemption,

which is an unlimited revelation where no concealment is possible,

a redemption after which there is no exile.

And based on this, the content of the Shabbat of blessing Kislev is also understood:

The one who blesses must stand higher than the one being blessed,

therefore he has the ability to bless him.

Thus it is understood regarding every Shabbat,

the eighth [day] from which all the days are blessed,

that Shabbat is higher than all the days,

therefore it has the ability to bless them.

All the more so when it comes to the Shabbat of blessing the month,

which blesses

(not only the seven days of the week, but)

an entire month,

and specifically –

a month

(Kislev)

of thirty days,

and blesses it with all six expressions of blessing,

and then concludes "and let us say Amen"

(as we blessed today following the announcement of the time of Rosh Chodesh).

It turns out,

that the Shabbat of blessing Kislev,

when we bless all the days of the month of Kislev,

including the point and seal of the month of Kislev –

the days of Chanukah –

gives power regarding the matter of "they are never nullified" in the Chanukah lights,

the supernal light that shines even in the darkness of exile.

And after we have received an empowerment from above for this

(on the Shabbat of blessing Kislev) –

it must also descend into the service of man during the time of exile to illuminate the darkness of exile with "a mitzvah is a lamp and Torah is light."

As is known, the intention of all matters is –

"See, I have placed before you

[and in the manner of 'one who gives with a generous eye gives']

today life etc." –

so that it should be "and you shall choose life",

through the choice and service of man.

And the matter –

of the service of man –

is emphasized particularly in the miracle of the Chanukah lights,

which occurred during the time of the Second Temple:

In the Tabernacle, the matter of the service of man was not so emphasized,

but rather primarily –

the drawing down from above:

The Tabernacle was erected in the desert,

where "no man dwelt",

and through that which "you were shown on the mountain" the form of the Tabernacle,

not through the power of the service of the lower [world].

In the First Holy Temple, the service of man was more emphasized –

because it was built in an inhabited place,

and the main aspect in this was the building by human beings. Indeed, "everything in writing from the hand of Hashem upon me He gave insight",

but in practice this was through human beings. And it is further emphasized in that the actual building was not immediate,

but rather connected with two generations,

which emphasizes the service of the lower [world]

(according to the limitations of the lower [world]).

In the First Temple, however, there was not the emphasis on the service of man as in the Second Temple,

which came after the Babylonian exile,

and the exile of Persia and Media,

and then the Greek exile

(which brought about the miracle of Chanukah) –

for exile evokes more strongly the service of the lower [world].

And then comes the greatest emphasis on the service of man –

after the destruction of the Second Temple,

in this last exile,

when we have the lesson from the Chanukah lights,

that the Temple lights "are never nullified" even in the darkness of exile –

and even in the darkness of exile, the service of man must be in the manner of "they are never nullified";

and this becomes a preparation for the lighting of the lights and the building of the Third Temple,

where the service of man is even more relevant

(more than in the Second Temple,

and all the more so the First Temple),

because the Third Temple comes after and through our deeds and our service,

In general, and beginning through the study of the laws of building the Temple,

as it is stated in Ezekiel,

that the Almighty told Ezekiel that through studying in the darkness of exile the "form of the Temple and its arrangement, its exits and its entrances, and all its forms and all its statutes",

then "the building of My House" is not "nullified",

in the manner of the Temple lights

(Chanukah lights)

"are never nullified" even in the darkness of exile;

What the "Form of the House" in Ezekiel speaks about is the "future building to be built",

and it was told to the Jews so that they should know how to build the future Temple,

"They shall guard,

learn the matters of the measurements from your mouth so that they know to do them at the end of days",

and additionally the study of the laws of the measurements of the Second Temple also helps,

as the Rambam writes regarding Tractate Middos,

"And the benefit that is in that matter

(Tractate Middos which "has no other matter but a narrative that recalls the measure of the Temple and its form etc.")

is that when the Temple is built speedily in our days, one must guard and do etc.",

and it is explained,

that although in the Third Temple there will be changes relative to the Second Temple

[in the language of the Rambam "And the people of the Second Temple when they built etc. they built it like the building of Solomon and similar to the things explained in Ezekiel"],

"nevertheless, the narrative of the Second Temple is necessary because most and the main principles of the building are founded on the pattern that G-d caused to rest upon David".

And through the fact that there will be "his portion" in engaging in the Form of the House so that one can immediately build the Third Temple –

there will also come the "nine portions of his fellow" from Above,

so that the matters that are not "explicit and clarified" in Ezekiel –

"G-d will open our eyes...

and to understand the hidden in the words of Ezekiel and we will build it".

And we will have all the "ten portions" –

for ten indicates the perfection of the matter

(as discussed above in connection with the ten plantings etc.).

And all the more so now,

when all matters have already been taken care of and all matters are ready –

as my revered father-in-law, the Rebbe, said,

that it only needs to be "stand ready all of you",

because all matters are already finished,

one only needs to stand ready to receive the blessings and effluences.

It is a certain thing that through every additional action of the service of the children of Israel, one hastens more the "I will hasten it" in the "I will hasten it",

And especially –

standing in Shabbos Mevarchim Kislev –

the service in the matters of the month of Kislev,

beginning with celebrating Rosh Chodesh Kislev,

and in this year –

two days of Rosh Chodesh

("And on your new moons"),

and then the days of redemption of the month of Kislev,

and then the days of Chanukah,

In general and in particular –

the fulfillment of the commandment of charity in these days,

for the month of Kislev has several special days for the commandment of charity,

And from charity it comes out to the fulfillment of all the commandments,

which are all called by the name charity.

This hastens more the primary charity,

the charity of the Holy One, blessed be He –

the true and complete redemption through our righteous Moshiach,

who is also called by the name charity –

"And righteousness shall be the belt of his loins",

And this should be immediately and literally,

and in a way of automatically, one will then celebrate all the days of the month of Kislev together with our righteous Moshiach,

– But by Chassidim there is no "automatically"

(as my revered father-in-law, the Rebbe, said),

rather in this as well there must be the service of man in his portion,

and this adds more to the effluence "automatically" from Above.

And one dances to greet our righteous Moshiach,

out of joy and gladness of heart,

with an addition upon the joy in the service beforehand,

for joy breaks boundaries,

including also the boundary of joy itself

(to the extent that "boundary" applies there) –

"The breaker goes up before them",

and literally in our speedy redemption.

[Regarding the study portion of Tehillim of the 27th of the month (as divided by the days of the month) –

Chapter 120 to Chapter 134 (the fifteen Songs of Ascents that Yaakov said when he was by Lavan) –

he added:]

The connection of this study portion of Tehillim of the 27th of the month with this day is even stronger because this is

(not only today's study portion of Tehillim,

as divided by the days of the month, but) also

(a part of)

the study portion of Tehillim of the Shabbos day,

as divided by the days of the week.

It is known that those who say Tehillim "at ease",

also say the study portion of Tehillim as divided by the days of the week. As the Alter Rebbe said when he was released from imprisonment

("And when I read in the book of Tehillim the verse 'He redeemed my soul in peace'...

I went out in peace from G-d of peace",

in that study portion of Tehillim of the third day of the week,

as divided by the days of the week),

because he then needed to come to a rescue and redemption etc.

And it is noteworthy,

also that the fifteen Songs of Ascents have a special connection with Shabbos.

The above is in general regarding the 27th of the month that falls on Shabbos;

in this very matter, there comes an even greater connection –

on Shabbos the 27th of MarCheshvan in this year. And he preceded:

It was spoken many times,

that Shabbat, from which all days are blessed, includes also the seventh day

(Shabbat)

that follows it. Because it is entirely unreasonable to say,

that all six days of the week receive a blessing from Shabbat,

and Shabbat does not receive the blessing!

And it is also understood from what is stated in Kabbalah,

that there was a Shabbat before the seven days of creation

[although the teaching of the Maggid is known that time is also a creation,

i.e., that even the first moment of the seven days of creation was created],

and that Shabbat blesses the seven days of creation. Only afterwards was an additional blessing added on the seventh day –

"And God blessed the seventh day and sanctified it."

And from that Shabbat before the seven days of creation,

it is thus drawn forth in every Shabbat throughout all generations,

also in our generation –

that Shabbat blesses the seven days of the week that follow it.

And regarding our matter:

This Shabbat is blessed from the Shabbat before it –

the 20th of Cheshvan,

the birthday of the Rebbe

(the Maharash) of blessed memory.

And the chapters of Tehillim for the birthday in this year are –

Chapter 127 and Chapter 128 –

chapters that are included in today's portion of Tehillim,

both according to the days of the month

(the 27th of the month),

and according to the days of the week

(the day of Shabbat).

[Continuation of the matter –

the study of these two chapters,

"When the L-rd returns the captivity of Zion" (Ingathering of the Exiles),

and "The L-rd will build the House" (Building of the Holy Temple) –

is included in the sichah printed elsewhere in the aforementioned pamphlet from page such-and-such onward. And regarding this matter he added:]

The order of the two chapters of Tehillim

(first Ingathering of the Exiles and then Building of the Holy Temple)

is according to the order that the redemption comes "in its time";

but if the redemption comes "I will hasten it"

(or for another reason) –

then it can be in the reverse order,

first Building of the Holy Temple then Ingathering of the Exiles.

And the Holy Temple, may it be built –

that of after David and the Tehillim –

will prove.

And the practical difference was once;

but now it is already certain after the time of "in its time",

"in its time" has already passed –

as the Gemara says that "all the ends have passed",

therefore there is no necessity that it be according to the order of the chapters

(first Ingathering of the Exiles and then Building of the Holy Temple).

And that which the Rambam rules,

that the order will be "and He will build the Sanctuary in its place

(and afterwards)

and gather the dispersed of Israel" –

this is because the Rambam is already after the time of "in its time",

and the Rambam

(in his book of laws)

rules the order that is necessary according to Halachah in any case,

but if the time is ripe and all the ends have completely passed –

the order will be,

that the Building of the Holy Temple will be from the outset in ultimate perfection

(by all of Israel and when all its inhabitants are upon it,

etc.).

And with this the matter is concluded.

But nevertheless,

regarding our actions and service we must derive a lesson from both opinions and modes

(for "these and those are the words of the living G-d" *) –

both the order of Ingathering of the Exiles and then Building of the Holy Temple and the order of Building of the Holy Temple and then Ingathering of the Exiles –

for "He has set the world in their heart",

and "the world" includes also all times from the beginning of the six thousand years that the world exists until the last moment before its destruction,

also the time when the redemption comes "in its time",

and first comes Ingathering of the Exiles.

And in any case –

it is a clear matter that Torah, from the word teaching, covers all types of modes,

not only the majority,

but also the minority. For although the Torah speaks of the majority,

one cannot, G-d forbid, say that the Torah does not cover how a minority must conduct itself.

[Regarding the matter that sometimes one must say "snatch and eat",

the order of Building of the Holy Temple (action in the world) and then Ingathering of the Exiles (work with oneself),

although the regular order is "adorn yourself and then adorn others" –

he added:]

One will ask –

where is the source for this? For this there is a source from a story with the Alter Rebbe

(as told by my revered father-in-law, the Rebbe, and well-known):

In the time of the Alter Rebbe there was a war between two nations,

"kingdoms provoking each other"

(which is a sign of the footsteps of Moshiach)

. And the Alter Rebbe held that for the benefit of the children of Israel spiritually, a certain nation must be victorious.

The Alter Rebbe knew that its victory is connected with the blowing of the shofar. Therefore he then did something entirely out of the ordinary –

and he blew the shofar before the prayer,

and this caused that nation to be victorious.

However, the good Jews who held that the second nation must be victorious,

for the material benefit of the children of Israel,

and also knew that this depends on the sounding of the shofar –

went to blow the shofar in its proper time

(in the middle of the prayer),

and felt that the Alter Rebbe had already accomplished with his sounding of the shofar before the prayer,

and said thereby:

The Litvak caught it!

One sees from this that at certain times,

specifically a order of "Snatch and eat" is required,

first the action in the world

(building the Holy Temple)

and afterwards the action with oneself

(the ingathering of the exiles):

The regular order according to the law of the Shulchan Aruch and according to the custom of Israel is –

the sounding of the shofar is between the morning prayer and the additional prayer,

after the reading of the Torah etc.;

Nevertheless, when a special situation came,

the sounding of the shofar by the Alter Rebbe was before the prayer,

in order to accomplish first and foremost in the world –

the victory of this nation,

as is known that the sounding of the shofar accomplishes in the world

[by means of what it accomplishes the "Declare Me king over you"];

And only afterwards did he go to pray –

the service of the ingathering of the exiles with himself –

as is known that prayer is the matter of gathering the sparks etc.,

"In my innards I sought in my prayer and my supplication",

and especially in the prayer of the Eighteen

(which includes twenty blessings).

And from these two orders –

service with oneself

(the ingathering of the exiles)

and afterwards service in the world,

making the world an object of holiness and a dwelling place and sanctuary for Him, may He be blessed,

(building the Holy Temple) –

one has a lesson in the service of every Jew

[because although the chapters of Psalms speak about what the Most High accomplishes –

"When the Lord returns the captivity of Zion",

"The Lord, God, will build the house" –

there must also be in this the service of man in his own capacity].

Both for simple people,

and for one who considers himself a great intellectual,

and therefore he can sleep at the farbrengen,

because no novelties can come to him anymore,

if yes –

he can add to the discussion,

by bringing a proof,

or refuting etc.

Consequently he sleeps during the farbrengen,

because he has nothing to find below together with the others who sit here,

because he is higher than them,

consequently it is better that his soul should ascend to draw for itself life from above...

But nevertheless,

since in practice he was forced to be at the farbrengen,

without his knowledge and against his will –

this must accomplish something,

at least in his heel of the foot,

which is indeed a heel of the foot –

but together with this there must be "Heel because Abraham hearkened to My voice"

(as it states in the portion that will be read at the time of the ratzon of the ratzon).

And the main point is that Torah speaks for the majority –

for those who hold that they can learn something from the aforementioned study in connection with the chapters of Psalms.

And in addition one must know that everyone is given the powers to carry out the service. Until His Holy Honor, my father-in-law, the Rebbe, says,

that everything is already prepared,

and it only needs to be "Stand ready all of you" –

as discussed several times the precision in all three expressions:

"Stand" –

one stands with strength.

"Ready":

One can stand with strength,

but in a confused manner,

he does not know what he needs to do and how and when etc.

Or confusions with which he confuses himself,

and on the contrary:

most confusions are not from the outside,

but those that one brings upon oneself,

that one fidgets and packs oneself and scratches oneself and looks for where there is a matter in the world that can disturb him...

About this it is said that the "Stand" is in a manner of "Ready" –

one has everything prepared,

one need not search anywhere for what to do and how and when –

because everything is already written and printed etc. and then it receives the strength of the Written Torah.

This is analogous to what is explained regarding the words of the poskim and acharonim,

that in this time they have the strength of a Mishnaic statement).

And the "Stand ready" is in a manner of "All of you" –

all together.

And through that there is only the "Stand ready all of you" and one utilizes it in practice –

one brings the redemption,

which will also redeem him from all confusions,

including the confusions that he brings upon himself.

May it be His will that we utilize the above-mentioned words –

and there is no need to elaborate on this –

that which was spoken is sufficient to bring about the "immediately they will be redeemed,"

and to dance opposite our righteous Moshiach,

in our holy land,

in Jerusalem, the holy city,

on the holy mountain,

in the third Holy Temple,

"the Sanctuary, O Lord, which Your hands have established."

[The talk in connection with the convention of the emissaries, may they live –

was edited by the Rebbe, may he live for many good years,

and was published in a separate pamphlet.

And below come the matters that were not included there:]

[Continuing the matter (in the aforementioned talk, section 9) that in the state of Judaism in our generation and the possibility to conquer the entire world with Judaism in pleasant and peaceful ways – he said:]

In all of this, there is an additional novel thing specifically in our generation:

In our generation, there are fewer Jewish public activists for true activism than in previous generations

(even compared to the generation before this one).

There are indeed activists in practice,

but among some of them, their main intention is to have a livelihood,

material or spiritual,

or honor,

even for good reasons,

so that their children will obey them,

and so forth –

but not for true activism.

Certainly there are those who are qualified for activism,

but for some reason

(whether due to the decline of the generations,

or another reason)

they do not engage in it,

or they do not do it for the sake of activism,

but for another reason.

And the proof of this is seen tangibly:

After gathering all the activists throughout the entire world –

three quarters of Jewish children remain who do not receive any Jewish education, Heaven forbid!

On the other hand:

There is no bad thing in the world that does not contain some good. There must be something good in the current situation, a time when there are no activists for true activism.

The good thing in this is:

In earlier times, when one came to a city to disseminate Judaism there,

all the positions

(in public activism)

were occupied,

and in order to accomplish something there,

one had to enter into questions of encroaching on boundaries and engage in disputes, etc.

However, in our generation,

when there are no activists,

one comes to a city –

one does not need to quarrel with anyone,

because all the positions are empty,

or do not exist at all,

and in the vast majority, no one there does anything in Judaism!

Even in the cities where there are a few activists –

there remain

(as mentioned)

three quarters of Jewish children and three quarters of Jewish adults about whom no one thinks.

[The fact that most Jewish children go to "public school" is not because of Jewish activists with whom one must wage war,

but because of the law of the land, etc.].

Even the activists who are opponents of religion,

they do not compare to the opponents in previous generations,

where they acted out of spite and for gratification,

not because they feared for their own children and so forth,

but because they could not tolerate a matter of religion;

but in our generation, this too is not present in the vast majority. And even where there still is one who acts out of spite or for gratification,

there are enough Jewish children who remain without any guidance.

Consequently, one can easily accomplish in this without entering into dispute and war. Because even if in the city there is one who educates children in a different manner –

who asks you to have dealings with him? For every child that they have –

there are ten children about whom no one thinks. Therefore, utilize your time and energies to work with them

(and if you still have time left,

then think about how to work together with the one who is an opponent).

[Missing].

[Regarding the connection of Chabad to love of Israel – he said:]

One does not need to bring proofs for this from the Maharam Schiff,

and with a hollow finger,

or not a hollow finger –

because it is understood in the simplest sense.

And not only regarding the attitude towards Jews,

but also towards non-Jews –

as explicitly stated in the Mishnah,

"Beloved is man who was created in the image, etc.,"

which applies to the nations of the world

(as explained in the commentaries).

Discourse (resembling a talk)

beginning with "Rabbi Acha said: 'Pleasant is their conversation,' etc."

It is also customary to study a topic in Rashi on our portion,

a topic in the notes of my father on the Zohar of our portion,

and a topic in today's lesson of Rambam.

And before this –

here is the place to continue regarding what was discussed in the Rambam last Shabbat. Regarding this, questions were printed in the journals,

which are not even in the category of a knock of questions,

but it is entirely not in the category of a question...

One challenged what the Rambam writes in the laws of cities of refuge: "The one who goes into exile never leaves his city of refuge,

even for a matter of a commandment or for testimony, etc., whether for capital testimony,

and even to save a life through his testimony, etc.,

even if all of Israel needs his salvation like Yoav ben Tzeruyah." The reason why he brings the example of Yoav ben Tzeruyah is because this is a striking example of "all of Israel needs his salvation,"

because Yoav ben Tzeruyah, the commander of David's army, has the power to save all Jews. "He never leaves there until the death of the High Priest,

and if he leaves, he permits himself to be put to death."

And regarding this, one asked:

There is a principle in the entire Torah that saving a life overrides the entire Torah. So why does one make an exception here,

that even for the sake of saving a life,

"even if all of Israel needs his salvation" –

"he never leaves there"?!

Several answers were printed on this,

and the "editorial board" allowed this,

even though they have no place.

One "answer" was,

that it is a case of doubtful danger to life,

therefore the avenger of blood does not need to leave his refuge because of a doubtful danger to life of another.

This is entirely untenable:

In addition to what is implied simply from the Rambam that this speaks about a certain danger to life –

even a doubtful danger to life overrides the entire Torah,

to the extent that even a High Priest on Yom Kippur in the Holy of Holies who hears about a doubtful danger to life regarding someone who was buried under a collapse must leave the Holy of Holies and exert himself to save him. Even a double doubt and a hundred doubts of danger to life override the entire Torah.

Another "answer" was:

Since "if he leaves

(the avenger of blood from his city of refuge)

he permits himself to be put to death,"

and especially according to the opinions that it is permitted for any person to kill him

(if he has no avenger of blood),

he does not need to go out to save another by placing himself in danger.

This, however, is also not an answer

[And even though it was brought that this is written in books,

it does not mean that one understands it intellectually. And even though this is written in a book of a great one in Israel –

the practical difference is only regarding practical conduct:

When a matter is written in the books of the great ones of Israel –

even if one has a question on it,

one must conduct oneself as they rule,

as it is said "and you shall come to the Levitical priests and to the judge who will be in those days";

but regarding the Torah intellectually –

it does not mean that because it is written in a book,

one understands it. If one will say so in this matter –

it is a lie,

because one explicitly does not understand it]:

When one thinks into the reality of the matters –

one understands that one cannot answer like this:

It is understood and simple that the unintentional killer will not lie down on a table so that the avenger of blood should shoot him, may G-d forbid –

no one will do this,

and there is no such obligation! On the contrary:

One may not do it because of the prohibition of one who destroys himself knowingly. Rather, it is simply understood that even if the avenger of blood tries to kill him,

the unintentional killer will not let himself be taken so easily,

and he will defend himself.

All the more so when it speaks about Yoav ben Tzeruyah,

the commander of David's army,

it is understood and simple that if he would go out of his city of refuge, he would not go with his hands and feet bound and come to the avenger of blood so that he should shoot him, may G-d forbid.

Rather, on the contrary:

Being a military man,

and moreover a commander

[as is obvious to anyone who studies the Prophets and Writings,

that Yoav ben Tzeruyah did not lose his talents as a military man and become a simple commoner],

Yoav ben Tzeruyah certainly went with a sword and spear, etc.,

and with the powers of a commander,

who still has the power to save all of Israel

(as the Rambam writes).

Consequently, it will not be so easy for an avenger of blood

(or someone else)

to kill him.

Further:

When it speaks about a war and all Jews together with David King of Israel stand in danger,

and Yoav ben Tzeruyah, of whom "all of Israel needs his salvation,"

has the power to save them

[to the extent that "were it not for Yoav, David would not have engaged in Torah"] –

it is understood simply that no Jew would go to kill Yoav ben Tzeruyah! Who would then have the audacity to kill one who can save all of Israel?!

And another point in the matter,

and this too is essential:

Also from the perspective of Yoav ben Tzeruyah –

there is no impediment to placing himself into danger in order to save others,

all the more so the community of Israel –

because he was accustomed to this,

in this consisted his entire essence as a man and commander of the army:

Every soldier places himself into danger for the sake of saving others. For in a war

(according to nature)

victims fall

[except for the war of Midian where, miraculously, it was "and not one man from us was missing"].

Consequently, it is understood that a soldier is always ready to place himself into danger for the sake of saving others. To such an extent, that even if someone is "fearful and faint-hearted,"

he is forced to go to war in order to save others.

All the more so when it speaks about Yoav ben Tzeruyah,

the commander of the army,

who was accustomed to wars,

and especially since in his time there were many wars,

as it is written, "you have shed much blood."

From this it is understood,

that for Yoav it is no wonder to go out from his city of refuge and place himself into danger at a time when "all of Israel needs his salvation."

Another "resolution" was

(also brought from books) –

that the law in the Rambam is a decree of the Scriptural text *85.

The difficulty in this is understood simply:

In addition to the fact that there is no necessity that this is a decree of the Scriptural text

[and generally one does not say that a matter is a decree of the Scriptural text unless one has a necessity in the matter,

but without this one must find a logical explanation for it,

as the Rambam writes,

and "whatever is simpler is better"] –

after all, danger to life overrides the entire Torah,

even a decree of the Scriptural text,

as is understood from the reason of the matter

(why danger to life overrides the entire Torah) –

because it is stated, "And you shall keep My statutes and My judgments, which a man shall do and live by them" –

"and live by them and not die by them." So what difference does it make whether this is a decree of the Scriptural text or not –

if this contradicts "and live by them,"

it must override the entire Torah

(except for the three things for which one must be killed and not transgress)!

And regarding the aforementioned question

(in the ruling of the Rambam)

it was answered

(last Shabbat),

that the unintentional murderer who goes out from his city of refuge "has no blood,"

and he is considered like the definition of a "dead man." And since according to the Torah he is not an existence –

he does not have the power to save another Jew.

Upon this a "terrible question" was asked...

What is the question? Perhaps he can indeed save him!

As discussed multiple times,

that in order to give a resolution and explanation for an explicit ruling in the Torah, one does not need as strong a logical argument and proof as when one wishes to ask a question upon it. For the ruling itself is a proof for it.

And so regarding our matter:

Since it is a ruling that "the exile does not go out from his city of refuge ever," even not for the sake of saving another –

from this very fact there is a proof that the exile cannot save him!

One cannot then come and argue,

what is the proof for this,

perhaps he can indeed save him:

with a doubt that "perhaps" he can save him,

one cannot reject an explanation that gives understanding to the ruling that the exile may not go out from there to save that one.

For the law itself is a proof that he indeed cannot save him.

The only "deficiency" is –

that a proof for this was not brought from another place.

(The Rebbe shlita smiled,

and said:)

The Almighty helps and we have a proof for this also from another place:

The law regarding conspiring witnesses is –

"if they killed, they are not killed." The Rambam explains:

"for the judgment of conspiring witnesses is by a decree of the Ruler...

if he was killed...

we consider...

that he died due to his own sin...

that Hashem will not allow the righteous judges standing before Him to shed innocent blood, etc."

Regarding this matter:

Since the court has ruled that the unintentional murderer must go into exile in his city of refuge,

that "the exile never leaves his city of refuge,"

because "if he goes out, he permits himself to be put to death" and "he has no blood" –

the Torah becomes the master of reality,

that the exile indeed cannot save anyone if he goes out of his city of refuge.

And it is sweetened according to what the Rogatchover writes regarding the law of the city of refuge, that "always when one is exiled, his teacher is exiled with him...

and the life of the wise and those who seek [wisdom]..." –

that "this is a spiritual reason,"

because where is the justice that the teacher must go into exile with his student,

why is the teacher guilty?!

It is seen that in the city of refuge there is a matter of "spiritual reason." Consequently, this strengthens the reasoning that the Torah becomes the master of reality and rules that the exile cannot save anyone outside his city of refuge.

Regarding a matter in Rashi's commentary on our portion:

In our portion * on the verse "And I came today" Rashi explains:

"Today I went out and today I came,

from here [we learn] that the earth jumped for him."

And it requires clarification:

Why was it necessary for there to be a special miracle here –

"that the earth jumped for him"?

And one cannot say the reason that since Rebecca became a three-year-old,

fit for marital relations, therefore,

the Holy One, blessed be He, did not want the match and marriage of Isaac and Rebecca to be delayed,

because a) the journey of Eliezer and Rebecca from Haran did not have for them "the jumping of the way,"

and according to this reason

(that the marriage of Isaac and Rebecca should not be delayed)

surely also on their return there should have been "the jumping of the way."

b) And furthermore:

Even after their return

(of Eliezer and Rebecca)

in practice, Isaac waited another ten years until she would be thirteen years old and fit for conception,

and if so, what need was there for "the jumping of the earth" so that the journey would not take a time of seventeen days?!

In continuation of the commentary:

"Rabbi Acha said: The conversation of the servants of the patriarchs is more pleasing before the Omnipresent than the Torah of the children, for the portion of Eliezer is repeated in the Torah, and many fundamentals of the Torah were given only by allusion."

And here a "classic question" is asked to the five-year-old:

When Rashi brings the statement of Rabbi Acha in his commentary –

that the conversation of the servants of the patriarchs is pleasing because the portion of Eliezer is repeated, etc., the five-year-old asks,

that we find in the Torah before this matters that are not "the conversation of the servants of the patriarchs" and nevertheless they are written not by allusion,

at length and some of them even more than once,

for example the creation of Adam,

the sons of Noah,

and others.

And behold,

this Rashi was already connected in previous years,

however these precise points were not explained then,

along with several other precise points in this Rashi commentary,

and they are for the wise and he will become wiser still.

In the father's notes on the Zohar of our portion, he stands on what is stated in the Zohar,

"When David looked with the spirit of wisdom and knew how many wonders emerge from the Torah, he opened and said, 'Open my eyes and I will behold wonders from Your Torah.'

Come and see: 'And they were 104' – 'He had not yet finished speaking when behold, Rebecca came out,'"

and he explains it in the letters of Kabbalah.

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

In continuation of what was mentioned above regarding "servants of the patriarchs" –

that the service of "servants of the patriarchs" also includes the service of spreading the wellsprings outward –

those who have provided drink for their gatherings should now go up,

and say L'chaim,

and distribute a portion of it here,

and the rest –

at their gatherings,

and before this –

announce about the gatherings and invite those assembled here.

And may it be His will that "before he had finished speaking" there should already be "the earth jumped" of the last cubits in exile,

and immediately jump into the Holy Temple,

on the holy mountain,

in Jerusalem the holy city,

in the holy land,

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

"A great congregation shall return here,"

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

and their silver and their gold with them.

[After distributing the drink to several,

and their announcements –

he mentioned regarding the allusion in our portion to the House of Chabad (transcribed in the talk published separately (in connection with the conference of emissaries, may they live) note 59.

And afterwards he concluded:]

And may it be His will that there should be great success and the greatest success in all matters,

and in the manner of "and I will empty out for you a blessing until there is no more need."

And they sang the melody "And I will empty out for you a blessing."

Afterwards he said:

Those who need to make a final blessing,

will surely make a final blessing.