English translation — שיחת ש"פ וארא, ראש חודש שבט ה׳תשמ"ו.

It was spoken many times,

that every farbrengen is connected with a specific time and place. But within this itself, there are many matters from which one can derive a lesson regarding actual deed,

the deed is the main thing¹.

One must know which matter to speak about,

or at least to begin speaking about.

In this,

as in all matters of service,

there is certainly assistance from Heaven and help from the Holy One, blessed be He, to go on the straight path,

and all the more so when this is a speech connected with several tens of thousands of Israel.

On the other hand,

it is not enough to say,

since one has the help and assistance of the Holy One, blessed be He –

one need do nothing oneself,

and say "we have no one to rely upon except our Father in Heaven"² –

because this is contrary to the instruction of the Torah and contrary to the will of the Creator.

And it is known the statement of my revered father-in-law, the Rebbe³,

that the statement "we have no one to rely upon except our Father in Heaven" is brought in the Talmudic discussion where it deals with undesirable things,

because even the claim that "we have no one to rely upon except our Father in Heaven",

that one need do nothing and only rely upon the Most High –

is an undesirable thing,

a matter that is contrary to the instruction of the Torah,

For according to the command of Hashem in His Torah, there must be the deed and service of a person to serve his Creator.

And as it is written⁴ "and Hashem your G-d will bless you in all that you do" specifically. There must be the "in all that you do"⁵,

and only then is "and Hashem your G-d will bless you",

until a blessing that is not merely commensurate with his deed,

and even not merely in the manner of "I have toiled and found"⁶,

like a finding that is beyond proportion to its attainment⁷,

but this is still within measure and limitation,

the "found" of the person,

in addition to the fact that it is ultimately a result and commensurate with his toil –

but only in the manner of "and Hashem your G-d will bless you",

according to the attainment of the Holy One, blessed be He,

which is entirely beyond proportion to "you do"

[and there is much to elaborate on the many levels in this,

until beyond proportion].

Until the deed of a person to serve his Creator reaches and adds, as it were, in the Most High Himself –

as it is written⁸ "You yearn for the work of Your hands",

meaning that the "yearning" of the Most High is for the "work of Your hands",

the matter of deed,

and through "the work of Your hands" it comes into

(the Most High)

that which is "yearning",

which is until His very Essence,

which is above all reasons etc. –

as the well-known statement of the Alter Rebbe on "the Holy One, blessed be He, desired to have a dwelling place in the lower worlds"⁹,

that regarding a desire there is no question¹⁰.

That is, "You yearn for the work of Your hands" is the fulfillment of the desire of the Holy One, blessed be He,

which is above all reasons.

And one could say the addition of "yearn" over "desired" –

that "yearn" indicates a matter of revelation and drawing down to the object of desire,

from the language of "you have yearned greatly"¹¹,

the aspect of wisdom¹² and the aspect of kindness¹³ –

revelation after revelation.

In contrast, "desired" means only the essential matter of desiring,

but it does not indicate a matter of revelation and drawing down etc.

And the function of revelation

("yearn")

is a primary matter –

for this is the function of the entire order of the chain of descent.

And regarding our matter,

in order to know with which matter one must begin to speak,

it is not enough to rely only upon the Most High,

rather the "yearning" of the Holy One, blessed be He, is that there should be the matter of deed,

the service and deed of a Jew,

he should toil and search in Torah with which matter he should begin to speak.

Thus regarding this day,

Rosh Chodesh Shevat,

one need not search much,

because it is explicitly stated in the Written Torah:

"In the eleventh month, on the first of the month... Moses began to explain the Torah..."¹⁴ –

"in seventy languages he explained it to them"¹⁵.

[The continuation of the talk (and most of the second talk) was proofread by the Rebbe, may he live for many good years.

And at the conclusion of the talk

(in continuation to the statement "Tafaru da plachu" which is the concept of "a log that does not catch light, they strike it") –

he said:]

And through that which there will be "Tafaru da plachu"¹⁶

(the axe on the wood),

the "log that does not catch light"¹⁷ will begin to shine, both for himself,

and for the entire world –

this will illuminate the double and multiplied darkness of the footsteps of Mashiach,

as the ruling of the Rambam¹⁸ that through one mitzvah a Jew tips "himself and the entire world to the scale of merit and brings him and them salvation and deliverance",

until the true and complete redemption through Mashiach our righteousness.

Since the determination of this year is

(almost)

like the determination of last year,

and last year Shabbat Parshat Va'era was also Rosh Chodesh,

and then there was also a farbrengen –

one need not repeat the things that were spoken then

(since they are in print,

which is for all generations¹⁹),

rather one endeavors to speak about the innovations of this year.

For although there is the command "In every day they shall be as new in your eyes"²⁰,

also the matters that were from last year –

it is nevertheless easier to effect a novelty,

through speaking about new matters.

From this it is also understood,

that even if there is a matter that was also in the determination of last year,

but one did not speak about it then

(or one spoke,

but not as it comes down into actual deed),

in this too there is a true novelty when one speaks about it now. –

Indeed, one should have spoken about it then,

but the main thing is the actual reality –

and the actual reality is that one did not speak about it then

(for whatever reason),

consequently this is a true novelty when one speaks about it now.

And this is regarding the daily portion of Tehillim of today –

Rosh Chodesh Shevat. As is known the custom that my revered father-in-law, the Rebbe, revealed²¹ from the Baal Shem Tov and the Alter Rebbe,

and thus our Rebbes and leaders conducted themselves –

that each day one should recite the portion of Tehillim as divided for the days of the month.

[Thereby a question is aroused:

Since in the farbrengen one speaks about several Torah portions –

why did no one raise the issue and ask that one should also speak about this portion of Tehillim?

In truth, however, this is not a difficulty.

And all the more so from the matter of prayer to the King of kings, the Holy One, blessed be He:

The commandment of prayer consists of "one asks for his needs that he requires"

(as the Rambam writes²²).

That is, a person prays for needs that he lacks;

but when he has no need for a particular thing –

he does not pray for it.

All the more so is this regarding a request from a flesh and blood person:

Since he has no need for speaking about this portion of Tehillim,

the entire matter is not lacking to him –

therefore he does not ask for it. He is, after all, a truthful person –

consequently he does not ask for a matter that does not concern him...]

[Continuation of the sicha –

regarding the lesson from the portion of Tehillim,

"Ashrei HaIsh",

David began with what Moshe concluded,

"Ashrecha Yisrael" –

included in the sicha that was edited by the Rebbe shlita].

In explanation of the matter,

that had they merited, the redemption would have been in the time of Moshe,

but the sin caused etc.,

and consequently it is found that Moshe, from the perspective of his level, was prepared for the redemption

[like Yaakov Avinu,

that from his perspective, he and Esav were prepared for the redemption²³,

except that "the sheep [the cattle are upon me etc."²³] –

he said]:

And the matter is understandable even to a child of five years of age studying Scripture:

He knows from himself,

that sometimes his parents and teacher and the like promise him a certain thing,

but afterwards they do not give it to him. And not because their will changed,

but because they promised it to him based on their estimation of how he conducts himself in the usual manner;

but sometimes he can make a leap and do a wild thing contrary to his nature –

which no one could have previously anticipated that he would do such a wild thing.

[Conclusion of the sicha:]

And now the redemption must surely come immediately and truly at once.

And all the more so:

If, had they merited, Mashiach would have come in the time of Moshe,

thousands of years ago –

all the more so now,

after having gone through the tremendous undesirable matters during the time of exile,

and especially in the very last generations –

one must surely have the redemption.

And consequently, Jews are admonished that it is not enough merely "according to the suffering is the reward"²⁴ and "I will thank You, Hashem, for You were angry with me"²⁵ –

rather one must already have the redemption immediately and truly at once and in the blink of an eye and speedily in our days,

"and behold, with the clouds of heaven"²⁶,

and it does not matter what happens with the "great wealth",

as long as we immediately go out of exile.

And if one wishes to add further to this "great wealth"²⁷

(which comes through the descent) –

then if one can do this before the redemption comes immediately and at once –

it is "how good and how pleasant"

(also from the language of delight),

and if not

(for whatever reason) –

one should give it to Jews immediately, in the very first moment after the redemption!

And then there will be the perfection of the revelation of "Fortunate are you, O Israel" and "Fortunate is the man",

and "Awake and sing, you who dwell in the dust"²⁸,

and the first redeemer

(Moses)

with them²⁹ as he stands with all his storm,

and together with the final redeemer

(King David),

as he stands with all his storm,

And simply and practically as souls in bodies,

below ten handbreadths,

in the lowest level, beneath which there is no lower,

for specifically there is the intention of "The Holy One, blessed be He, desired to have for Himself a dwelling place",

for His very Essence, blessed be He³⁰.

And we will all go together,

"with our young and our old, etc., and with our daughters"³¹,

to our holy land,

to Jerusalem, the holy city,

to the holy mountain,

to the third Holy Temple,

and in our actual, immediate time.

Discourse (in the manner of a talk)

beginning "For behold, the new heavens, etc."

It is also customary to dwell on a matter in the weekly Torah portion together with Rashi's commentary,

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

and a matter in today's lesson of Rambam.

Regarding Rashi's commentary –

according to the proposal³²,

two matters were proposed in Rashi on our Torah portion where one finds the same perplexing thing:

On the verse "And he commanded them concerning the children of Israel and concerning Pharaoh" Rashi explains:

"And concerning Pharaoh, king of Egypt –

he commanded him to show him honor in their words³⁴,

and this is its midrashic interpretation³⁵. And its simple meaning: he commanded him concerning the matter of Israel and concerning his mission to Pharaoh."

On the verse "And the frog came up" Rashi explains:

"There was one frog and they struck it and it spewed forth swarms of frogs,

this is its midrashic interpretation³⁷. And its simple meaning: one can say that 'the frog' calls the species by the singular name, etc."

In both places the same question arises³⁸:

In both places Rashi first brings an interpretation according to the Midrash and then an interpretation according to the simple meaning –

contrary to the rule that Rashi himself gave³⁹,

that "I have come only for the simple meaning of the verse",

or at least "for the Aggadah that settles the verse";

therefore, according to this, Rashi should have first brought the interpretation according to the simple meaning,

and then

(if further explanation is needed)

the interpretation according to the Midrash –

why does he bring them in reverse order?

And as will be explained below.

In the notes on the Zohar of our Torah portion –

we will dwell on a matter that is connected to the Rambam –

in accordance with the fact that in the month of Shevat occurs the conclusion of the study of the book "Mishneh Torah" by the Rambam

[and we also now come after the day of the yahrzeit of the Rambam on the twentieth of Tevet,

and the day of the yahrzeit of the Alter Rebbe on the twenty-fourth of Tevet (the first day of this Shabbat) –

as discussed regarding the connection between them in previous years⁴⁰],

And as has been discussed many times⁴¹ the special superiority of the book "Mishneh Torah" by the Rambam

(a book of laws, laws)

over all his other books –

that specifically this book he himself wrote in the Holy Tongue,

unlike his other books

(even the Guide for the Perplexed),

and even the Book of Commandments,

which is also a book of laws

(as he notes there the first [source] in the Gemara where the matters are discussed) –

he wrote in the Arabic language,

and it was later translated into the Holy Tongue. And although the translators were highly authoritative,

and had approvals from the great ones of Israel,

and also from the Rambam himself⁴² –

nevertheless, it is understandable that a translation,

through a secondary vessel,

does not attain the precision of a book that was written in the Holy Tongue by a primary vessel⁴³,

the Rambam himself. And this difference is also relevant to halachah in many places.

My father dwells⁴⁴ on what is stated in the Ra'aya Mehemna⁴⁵,

"This commandment is the first of all commandments,

the primary beginning of all commandments,

to know Him, the Holy One, blessed be He, in a general way. What is 'in a general way'? To know that there is a supreme ruler who is the Master of the world and created all the worlds, the heavens and the earth and all their hosts,

and this is in a general way, etc.,

once this commandment is known in a general way, etc., then he teaches them in a particular way, etc."

And he explains the nuances of the language according to Kabbalah,

in the Sefirot –

as is his way in the notes to explain the nuances of language and expressions in the Zohar;

but he does not explain the general concept,

and the lesson from it in the service of Hashem –

relying that it will be understood according to what is explained in Chassidus,

or in the commentaries on the Zohar that are printed.

It was once discussed⁴⁶,

that the content of the matters in this Ra'aya Mehemna is according to –

and one could say the source for this –

what the Rambam writes at the beginning of his book:

"The foundation of foundations and the pillar of wisdoms is to know that there is a First Existence, etc.,

and all existences, from heaven and earth and what is between them, only exist from the truth of His existence."

And as has been discussed many times⁴⁷,

that the connection between the revealed part of the Torah and the inner part of the Torah is not only in such a manner,

that all matters in one part of the Torah are reflected in the second part,

but moreover:

they become one thing literally,

because the revealed part of the Torah and the inner part of the Torah are analogous to a soul and a body –

the soul of the Torah and the body of the Torah⁴⁸,

and just as a soul and a body become united into a literal unity,

and specifically then it has perfection –

so too regarding the soul of the Torah and the body of the Torah,

as was discussed at the farbrengen before this⁴⁹ regarding the name "Shneur",

that both lights

(of the revealed Torah and the hidden Torah)

become one thing,

in one name,

and moreover –

in one word

("Shneur").

So too regarding the aforementioned matter in the Ra'aya Mehemna in the Zohar

(the soul of the Torah)

and at the beginning of the Rambam's book

(the body of the Torah).

And as will be explained below.

Regarding this, we will also dwell on a matter in today's Rambam lesson –

as will be explained below.

Since we are speaking about the matter of a farbrengen,

and about the matter of the connection of the revealed part of the Torah and the inner part of the Torah,

and the connection of Yisrael and the Torah,

and the connection of Jews among themselves, etc. –

this is the place,

that those who arranged "Great is drinking which brings close"⁵⁰ in connection with gatherings that increase love of Israel to the point of unity of Israel –

should now go up to the front and themselves say "L'Chaim",

through which they will become close to each other.

And afterwards also announce regarding the time and place of the gathering, etc., and invite those assembled here –

that they should participate in their bodies,

or in their souls and in their money –

through which there will be a drawing close and unification among all of them,

And especially since this is connected with joy and goodness of heart –

the joy breaks the barrier⁵¹,

including also the barriers, divisions, and partitions between Jews,

also the divisions and partitions according to Torah,

like the division between Kohanim, Levi'im, and Yisraelim,

the division between inhabitants of the Land of Israel,

who fulfill the commandments dependent on the Land,

and inhabitants of the diaspora who do not fulfill these commandments

(until –

that some commandments they may not fulfill at all,

as was discussed at length once).

And through that which the cause of the exile is nullified

(the opposite of love and unity of Israel)⁵²,

the effect is nullified automatically,

the exile,

And all Jews together,

"a great congregation"⁵³,

will gather together at a great Chassidic farbrengen with Moshiach Tzidkeinu,

And they will awaken and sing, dwellers of dust,

and the Baal HaHillula of the beginning of this week,

the Alter Rebbe,

and the Baal HaHillula of the Tenth of Shevat,

His Holy Honor, my father-in-law, the Rebbe –

at their head,

together with all the tzaddikim,

Chassidim,

pure and holy ones,

And we will all together,

as a "great congregation",

celebrate a great Chassidic farbrengen,

in the "great House"

(the Third Beis HaMikdash),

on the great mountain

(the holy mountain),

in the great city

(Yerushalayim, the holy city),

in the great land

(our holy land),

together with Moshiach Tzidkeinu,

And in our very own times.

[After the distribution of bottles of drink to all present,

and after the announcement of the time and place, etc. –

His Holy Honor, the Rebbe, Shlita, began to sing "And I will pour out for you a blessing".]

[The sicha regarding the hint to the establishment of Chabad Houses in the haftarah –

"What house is it that you will build for Me" –

was edited by His Holy Honor, the Rebbe, Shlita.

Below come the matters that were not included there:]

"What kind of house will you build for Me"⁵⁴,

which refers to the Holy Temple,

"And they shall make Me a Sanctuary"⁵⁵,

which is an eternal commandment for all generations –

also applies in the service of each and every individual –

as it is written⁵⁵ "And I will dwell in their midst",

and the Torah was given with its explanation⁵⁶ in the Oral Torah –

"It does not say 'in it' but rather 'in them',

within each and every one"⁵⁷. As explained in many places, all the details of a person's body and soul are analogous to the Holy Temple⁵⁸. For example:

The inner altar and the outer altar –

correspond to the inwardness and outwardness of the heart⁵⁹,

or more generally –

correspond to soul and body,

both of which are "their holy body,

their holy soul"⁶⁰.

And the eternality of the commandment "And they shall make Me a Sanctuary"

(even during the time of exile)

is expressed even more strongly through building

(and "they shall make for Me")

a "miniature Sanctuary",

the synagogue and study hall⁶¹,

and moreover, making every private home a "miniature Sanctuary",

a house of Torah, prayer, and acts of kindness

(the entirety of all the commandments),

a house where words of Torah are studied,

and one prays to Hashem and fulfills commandments.

And in this, the abundance in the quantity of Torah study is not so relevant,

that in this house there must specifically study a multitude of geniuses and students and study a multitude of Torah

– as it is stated in books,

that in several yeshivas there were many genius students,

each of whom knew an entire tractate from the sixty tractates of the Talmud.

Consequently,

when one needed to know a topic in any tractate whatsoever,

one had someone to ask.

And it is noteworthy,

that "genius" has the numerical value of sixty,

referring to the sixty tractates in which a genius must be expert⁶².

– Since it is stated thus in old books,

it presumably has a foundation,

and this is a part of the Oral Torah.

In any case –

this is a delightful matter]. –

Rather, even if one studies in this house a few lines of Torah,

and even one letter,

a child invites his friend into his private room and teaches him one letter –

this becomes a "house of Torah"⁶³,

a study hall

[as it is stated in the chapter⁶⁴,

that "one who learns from his fellow... even one letter..."],

until in this can be fulfilled the entire intention,

as the saying of the Baal Shem Tov⁶⁵,

that a soul descends below and lives seventy or eighty years in order to do a favor for one single Jew

(as discussed in the farbrengens before this⁶⁶)!

And through establishing a "miniature Sanctuary",

a "Chabad House",

a house of Torah, prayer, and acts of kindness –

this becomes a preparation and vessel for the actual Third Holy Temple.

Accordingly, since through the fulfillment of all the commandments one hastens and brings closer the building of the Third Holy Temple –

it is understood that when one does a matter that is similar and analogous to the desired thing –

this is even more a vessel to draw down the matter measure for measure.

For example

(as has been said many times):

Although through all the commandments one draws down light,

it is much stronger through the commandments of lighting candles on the holy Shabbat and festivals,

lighting the Chanukah candle,

and all the more so the lighting of the Temple lamps,

which physical commandment consists of kindling a light that illuminates simply and physically –

this is a vessel in a direct manner

(measure for measure)

for the matter of drawing down light,

unlike regarding other commandments where one needs to arrive at an additional intermediary, vessel, and explanation,

to explain how this draws down light.

Further examples:

A segulah for having one's own children –

is through "one who teaches Torah to his friend's son" for then "Scripture considers it as if he gave birth to him"⁶⁷. A segulah for wealth –

is through giving charity,

"Tithe so that you become wealthy"⁶⁸. A segulah for health –

is through giving health

(or restoring health)

to another.

And so forth.

Thus:

The best advice for bringing the building of the Third Holy Temple –

is through building a "miniature Sanctuary".

However, there can be a situation –

as indeed happened –

and one did not initially imagine that one would need to guard against it –

that a fool should delude himself,

that since one is agitating about the matter of building "Chabad Houses",

and that this is a preparation and hastening of the building of the Third Holy Temple,

one need not take into account the Shulchan Aruch, heaven forfend,

nor encroachment on boundaries and taking away the livelihood of another Jew –

for what is he compared to the building of the Third Holy Temple!

It was not imagined that one must beware,

that not looking at the storm of building Chabad Houses,

a Jew must know that one must conduct oneself according to the Shulchan Aruch,

and when one conducts oneself contrary to the Shulchan Aruch, this is contrary to the will of the Creator,

consequently, through this cannot become a "house that you will build for Me"!

And especially when it concerns encroachment on boundaries –

one of the eleven "blessings"

(I do not wish to use the other language)...

And the well-known witticism,

that there is a "fifth" part of the Shulchan Aruch,

with all the little interpretations in the manner of wit –

this is no excuse for doing something that is contrary to the Shulchan Aruch!

When one does something contrary to the Shulchan Aruch –

this is contrary to the Shulchan Aruch!

When one encroaches on a boundary and takes a livelihood from another –

this is encroachment on a boundary according to the Shulchan Aruch,

and according to the fifth part of the Shulchan Aruch,

and according to what is stated in "Likkutei Dibburim",

and according to the entire Torah entirely!

For the Torah is eternal,

and this Torah will not be exchanged! In whatever situation and circumstance it may be,

even when one goes to build the third Holy Temple –

the instructions of the Shulchan Aruch are eternal!

And if one seeks a hint for this in the manner of wit –

one also has this in today's haftarah:

After the prophet says "What house that you will build for Me",

he continues:

"And what place of My rest".

That is, that there can be a "house that you will build for Me",

but one must still beware that it should be "place of My rest". And in our matter:

It can be that one has built a "Chabad House",

and indeed his intention is desirable,

and one brings Jews closer through it etc. –

but this is in a manner of "a commandment that comes through a transgression",

he thereby transgresses the prohibition of encroaching on boundaries and the like. This is indeed a "house that you will build for Me",

but it is not "place of My rest",

because the Jew from whom one has taken a livelihood,

comes crying to the Almighty that one is shedding blood,

one takes his livelihood,

consequently this is not "place of My rest".

So how can one come there and learn and pray and fulfill commandments –

in a place that is not "place of My rest"?!

Also for this one has the instruction,

that one must make sure that the "house that you will build for Me" should also be "place of My rest" –

according to the Shulchan Aruch.

Yes. On the other hand:

There are matters where encroachment on boundaries does not apply according to Torah. As regarding teachers of children and the like.

There are fools who have convinced themselves,

that if another will open a "Chabad House" in a place,

that he considers to be in his territory,

that one is encroaching on boundaries,

and touches his livelihood and his honor and domestic peace etc. etc.!

Therefore he exerts himself,

not only not to let the other open the "Chabad House" –

this is obvious,

for this he is indeed the "master of the place" in that place,

but he also exerts himself to drive him out of the city –

Why? Because he has convinced himself,

that if the other will open a "Chabad House" in another place that is not at all adjacent to him,

and through this another Jew may come to put on tefillin –

it affects him!

Torah says,

that in such a case there is no encroachment on boundaries, consequently this cannot affect his livelihood –

for the Almighty is "He who sustains and provides for all",

and gives every person honor,

consequently the Almighty in such a case will surely not allow that anything should be lacking in his livelihood and honor;

But he smartens himself and holds thus,

and he rules for him according to how it comes out for him!

One must know,

that first and foremost there is no reality of ruling on questions by oneself. For this one must go to a rabbi who is not personally involved in the matter,

and the rabbi must rule. But by oneself one may not rule for oneself

("Do not be a sole judge, for there is no sole judge except the One").

And one will see in practice that from this come out all the bundled troubles –

when one rules and decides on one's own authority!

As the Mishnah teaches "Make for yourself a rabbi",

and it is repeated multiple times in the Mishnah,

which even regarding holy matters the verse repeated it to indicate it is indispensable.

And especially when it concerns those who are compelled to have a "rabbi" –

specifically by them will they, as they wish, not accept this in any way!

There are those who themselves were harmful in the past,

and harmed Jews,

and poured upon Jews the opposite of blessings,

and moreover in the month of Elul etc.,

until they even hang themselves on the Vilna Gaon!

– It is known and famous –

and especially among Litvaks –

that the Vilna Gaon had a "Mussar-sayer",

whom he would customarily invite to himself,

not so that the "Mussar-sayer" should show him respect and the like,

but so that he should hear from him the mussar that he had to say!

It is specifically these,

who harmed Jews in the past,

who are compelled to have a rabbi who is not a party to the matter to tell them how one should conduct oneself –

do not fulfill the teaching of the Mishnah,

with the excuse,

that he is a great one among the greats,

and there is none greater than him in the entire world, that he should go to him to hear what he has to say!

On this the Mishnah gives a clear ruling:

"Make for yourself a rabbi." The simple meaning of "make" is from the language of coercion

(as they compel for charity and the like).

This is not an interpretation of commentators that comes as an addition to the simple meaning,

but rather this is the simple meaning of the Mishnah –

"Make for yourself a rabbi",

you must compel yourself and appoint for yourself a rabbi.

That is, the Mishnah does not ask you whether it suits you and whether it is pleasing to you or not –

rather the Mishnah says "Make for yourself a rabbi",

compel yourself and appoint for yourself a rabbi!

And through this it will prevent a great part of the troubles and harms that come from deciding and ruling on one's own.

Until this will also bring about that one repent also for the harms of the past,

including also –

by returning to one's household and to all those whom he led astray and convinced to persecute another,

and telling them that he made a mistake and he retracts his words,

and from now on they should not conduct themselves thus.

Then he comes with the claim:

The Gemara says that "a person does not bruise his finger below unless it is proclaimed above",

and as the Alter Rebbe explains in Iggeret HaKodesh,

that "upon the injured it was already decreed from heaven",

and if he had not harmed that one, another would have done it,

for "there are many agents to the Omnipresent"

There, however, the Alter Rebbe also says,

that the harmer has free will and is liable "for the evil of his choice",

that is, since this is true choice,

he had the choice not to harm that one and instead,

to do that one a favor,

and he chose by his choice to harm that one!

And furthermore, the main point:

The entire matter that "upon the injured it was already decreed from heaven" can only be known after one has harmed that one;

but before this, the harmer cannot know it,

because he is not a prophet nor the son of a prophet;

consequently it turns out,

that why did he harm that one –

not because the Almighty wants

(because this he does not know),

but because y o u want so...

Returning to our matter –

one wants to prevent the two aforementioned extremes regarding the directive of establishing Chabad Houses:

There can be fools who think that the storm regarding the establishment of a Chabad House

(which brings the Third Holy Temple)

overrides the Shulchan Aruch,

and one may conduct oneself in this contrary to the Shulchan Aruch,

and in one of the two extremes –

encroachment and the like,

or conversely –

persecuting someone who wants to open a Chabad House,

And since reports have arrived that this indeed happened in practice,

and others are still precise that one may do so,

because nothing was prevented by it –

Therefore one now uses the first opportunity

(after having learned of it)

in order to uproot it from the start,

and to prevent that others should learn from it, Heaven forbid.

And one announces,

that with all the same storm that was made regarding the establishment of Chabad Houses:

One thing,

that one should, Heaven forbid, not diminish from the storm of building Chabad Houses in every place,

and on the contrary –

in this one must come with greater vigor and greater strength;

On the other hand, it is understood and simple,

and it is a wonder that one needs to protest it at all,

that this must be done according to the instructions of the Shulchan Aruch,

not through encroachment and the like,

and also not to the other extreme,

as above.

And the reason why it was not protested initially –

is because we are not dealing with judges. But since now it is seen that one must protest –

one protests it at the first opportunity.

And if someone seeks regarding this insights and a hint in the verse, one has the aforementioned hint from today's haftarah:

"What is this house that you will build for Me",

and additionally the Almighty also asks "What is this place of My rest",

as above.

As one had

(the haftarah)

previously said and heard with the blessings before and after it,

and the answering of Amen.

And may it be His will that through this that one learns about this in Torah –

this prevents that one would need to be occupied in the physicality of the world,

as discussed many times regarding "Jacob and Esau mentioned in the portion",

and so on, as it is stated in the Zohar, "with clay and bricks",

"clay refers to a fortiori and bricks refer to clarification of the law etc." –

that after one has already had the "clay and bricks" literally in the Egyptian exile,

one can now fulfill it through "clay and bricks" in the study of Torah,

a fortiori and clarification of the law etc.

As in the days of your exodus from the land of Egypt I will show him wonders,

wonders even relative to the wonders in Egypt,

including also regarding the swiftness of the redemption –

that the redemption now comes even faster than "in the blink of an eye" in the redemption from Egypt,

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

L'chaim!

The explanation in Rashi's commentary –

and with an introduction:

The intellect of every person

(from a five-year-old to a hundred-year-old)

works in an order,

that first one thinks about the generalities of the matter,

then one enters into the details. So too is the order in which Rashi approaches explaining a matter in the Torah:

First he states the explanation as the matter is a part of the general content and sequence of the matter,

then he states the explanation as the matter stands as a detail in itself.

Based on this, one will understand the order of the two matters in our portion.

The explanation is of Rashi on the verse "And he commanded them concerning the children of Israel and concerning Pharaoh, king of Egypt":

The content of the portion speaks about the mission of Moses. And what the general content of the mission of Moses is –

that the Almighty commanded Moses

(at the beginning of the entire matter),

that "I have surely seen the affliction of My people in Egypt and I have heard their cry etc. and I have descended to rescue them from the hand of Egypt etc. and now go and I will send you to Pharaoh and bring out My people, the children of Israel, from Egypt".

That is, that the general mission consists of this, that Moses should go speak with Pharaoh, king of Egypt, that he should free the Jews.

Afterwards,

as a result of the general mission,

come many details:

Moses should go with Aaron,

Moses should speak with the elders of Israel,

Moses should speak with the children of Israel etc.

And therefore,

when the verse says "And the Lord spoke to Moses and to Aaron and commanded them concerning the children of Israel and concerning Pharaoh, king of Egypt, to bring out the children of Israel from the land of Egypt" –

Rashi first of all explains the verse as a part and expression of the general content of the matter

(even though "this is its midrashic interpretation") –

the mission of Moses to Pharaoh to bring out the children of Israel from the land of Egypt

(not entering into the details,

that Moses also spoke with the Jews) –

"He commanded him to give him honor in their words",

and that which is written "and commanded them concerning the children of Israel" is only a detail in this,

through which the honor to Pharaoh is emphasized,

that in their speech with the children of Israel they did not give them honor,

unlike in their speech with Pharaoh.

Afterwards, Rashi explains the detailed explanation of this specific verse in its place

(not as it is as a part of the general content and sequence of the matter) –

"He commanded him concerning the matter of Israel and concerning his mission to Pharaoh"

(and in this, the general mission to Pharaoh alone is not specifically emphasized).

For when it deals with the explanation of the verse in its place, where one sees that the verse precedes "and commanded them concerning the children of Israel" and only then "and concerning Pharaoh, king of Egypt",

therefore Rashi explains

(in the second explanation)

according to the "plain meaning" of the verse in detail,

that first "He commanded him concerning the matter of Israel

(and then)

and concerning his mission to Pharaoh".

And based on this it is understood why Rashi precedes the explanation according to "its midrash" before "its plain meaning" –

Because although regarding the actual explanation of the verse in its place,

the first explanation is "its midrash" and the second explanation is "its plain meaning",

but first and foremost he states the explanation of the general content and sequence of the matter

(even though this is "its midrash"),

and afterwards the explanation of the verse in its place as it stands as an individual verse by itself.

The explanation is of this Rashi on the verse "And the frog came up":

The general intention and purpose of all the plagues is –

"And the Egyptians shall know that I am the Lord, when I stretch out My hand upon Egypt and bring out the children of Israel from among them."

Afterwards there is the specific content of each plague,

as it is discussed in the verses in their place.

A primary part of the general intention mentioned above is,

that Pharaoh and the magicians of Egypt should not be able to imitate the miracle that Moses performed –

because then it is not "And the Egyptians shall know that I am the Lord",

since they too can do so.

Therefore the verse emphasizes regarding the plague of lice,

"And the magicians did so with their secret arts to bring forth the lice, but they could not

(for the demon has no power over a creature smaller than a barley grain)

etc. And the magicians said to Pharaoh, 'It is the finger of God'

(this plague is not through sorcery; it is from the Omnipresent)

."

Accordingly, the question arises regarding the general plague of frogs:

What effect did this plague have in fulfilling "And the Egyptians shall know that I am the Lord" when the verse itself says "And the magicians did so with their secret arts"?

Rashi answers this with his first explanation on "And the frog came up" –

"There was one frog, and they would strike it and it would spray forth swarms of swarms."

That is, a miracle within a miracle. And this was the novelty in the plague of frogs that the magicians of Egypt could not imitate. Consequently, there was "And the Egyptians shall know that I am the Lord."

And after Rashi states the first explanation of "And the frog came up" as the verse comes as part of

(the content and sequence of all the verses which discuss)

all the plagues

(whose purpose is to accomplish "And the Egyptians shall know that I am the Lord") –

Rashi states the plain explanation of "And the frog came up" as it is in the verse itself, "the frog" in the singular form

(not in relation to the content and sequence of the verses regarding all the plagues):

"And its plain meaning: one can say that it calls a swarm of frogs by the singular term"

[as Rashi explains on "I have ox and donkey" "it is the way of the language to say 'ox' for many oxen, etc.").

Based on the above, however, the question arises regarding the plague of blood. For also regarding the plague of blood it is written "And the magicians of Egypt did so with their secret arts" –

should not the Most High

(who knew that the magicians of Egypt would imitate it)

have made the miracle contain a novelty that the magicians of Egypt could not imitate in order to fulfill "And the Egyptians shall know that I am the Lord"?

And the explanation of this –

and with a preface:

In the plain meaning of Scripture one is compelled to say,

that the plague of blood was not in all the waters of Egypt,

as is explicit in the verse "And all the Egyptians dug around the river for water to drink, for they could not drink of the water of the river",

and according to the plain meaning one must say that this means that the water from the diggings was fit for drinking and they actually drank from it,

for if one says that the plague of blood was in all the waters of Egypt

(and that which is written "And they dug etc." means only that the Egyptians thought that they would find there water to drink,

according to the explanation of the midrash) –

the "strong difficulty" arises:

The plague of blood lasted seven days,

and during all these seven days "the Egyptians could not drink water from the river" –

consequently, if the Egyptians had no other water,

what did they drink during the seven days,

and one must have water in order to live?

According to the plain meaning one cannot answer that they went to buy water from outside of Egypt,

or as it states in the midrash that when an Egyptian "would take from an Israelite for money, he would drink water" –

because there is no hint of this miracle in the plain meaning of Scripture

(as per the question of the Ibn Ezra),

and such a novelty

(that the plague was not only at the first moment,

but at every single moment anew100*),

would have had to be stated in the plain meaning of Scripture.

One must say,

that according to the simple interpretation, they had water in Egypt. From where? From that which "and all the Egyptians dug around the river for water to drink, for they could not drink from the waters of the river,"

that according to the simple interpretation, the water from "around the river" was fit for drinking, and they actually drank it,

because according to the simple interpretation, the plague was only in the waters of the river,

and not in the water that they dug "around the river."

And based on this, it is also understood simply how the Egyptian magicians could imitate the miracle

("and the Egyptian magicians did so"),

as mentioned above. If all the water in Egypt was turned to blood,

which water did they turn? The explanation of this is,

that it was the water "around the river,"

they turned from this water to blood.

What is indeed the reason why the plague was only in the waters of the river and not "around the river"? This is also understandable to a child of five studying Scripture:

Rashi says the reason for the plague of blood in general:

"Because rains do not fall in Egypt and the Nile rises and irrigates the land, and the Egyptians worship the Nile,

therefore He smote their deity, etc."

Consequently, it is understandable why the plague of blood was only in the waters of the river –

because specifically the river is "their deity,"

unlike the water "around the river"

(whatever the interpretation of this may be,

springs from beneath the earth and the like).

And on the contrary:

the greatest disgrace and the greatest blow to the Egyptians is –

when the plague is only on "their deity,"

but water a handbreadth away from the river is not turned to blood.

Unlike if the plague were also on the water "around the river,"

this would be the opposite of the entire intention of "He smote their deity."

Based on this, it is also understood why regarding the plague of blood they could not prevent the Egyptian magicians from imitating it –

because specifically due to the content of the plague

(in order that it should be "He smote their deity")

water had to remain in Egypt

("around the river").

Consequently, this left room for the Egyptian magicians to imitate it in the water "around the river."

The explanation

(in connection with the notes on the Zohar)

regarding the connection and continuation of the beginning of the Rambam's book "The foundation of foundations and the pillar of wisdoms to know that there is a First Existence, etc.," and

(its source from)

Ra'aya Mehemna,

"This first commandment of all commandments,

its first beginning of all commandments,

is to know Him, the Holy One, blessed be He, in a general way,

what is 'in a general way'? To know that there is a supreme ruler who is the Master of the world and created all worlds, the heavens and the earth and all their hosts,

and this is in a general way, etc., this commandment in a general manner, etc."

The Rambam counts the commandment of belief in G-d in the enumeration of the commandments. Both in the Book of Commandments:

"The first commandment is the command with which we were commanded regarding belief in G-d, which is that we believe that there is a cause and a reason, etc." And also in the "Enumeration of the Commandments" at the beginning of the book Mishneh Torah:

"The first commandment is a positive commandment to know that there is a G-d, etc." And in his language at the beginning of Mishneh Torah

(as above):

"The foundation of foundations and the pillar of wisdoms to know that there is a First Existence, etc."

The question is known

(which the Tzemach Tzedek brings in his Book of Commandments) –

how does it fit to count belief in G-d as a commandment –

the entire concept of a commandment applies only after one accepts that there is a Commander who commands;

it is not possible to say that it is a commandment to believe that there is a Commander of commandments!

And the Tzemach Tzedek explains,

that the commandment is not on the general concept of faith in G-d,

but on the knowledge of this,

in the language of the aforementioned Rambam:

"to know, etc."

[And also according to the language that he writes in the Book of Commandments "that we believe" [again the discussion about this whether this is a copyist's error,

and in truth, in the Book of Commandments the language "that we know" should also appear] –

the command is on the "faith in that which cannot be grasped by the intellect"].

And not only a knowledge

(and faith)

in general "that there is a G-d,"

but also a knowledge of the details regarding the Supreme One.

That is to say,

that regarding the general concept of belief in G-d, a command is indeed not applicable,

but after one has the general foundation,

then comes the specific commandment

(which is counted in the enumeration of the commandments)

of "to know, etc.,"

and a knowledge of the details.

And it is to be said,

then the particular commandment itself is not sufficient

(which is counted in the enumeration of the commandments and at the beginning of the Book of the Hand)

"to know that there is a First Existence, etc." –

the Ra'aya Mehemna adds a novelty regarding what is stated at the beginning of the Book of the Hand:

In the Ra'aya Mehemna it is stated that the commandment of knowing G-d,

"to know that there is a First Existence, etc."

(which is "the first precept of all precepts,

its beginning is the first of all precepts") –

is "this is included, etc., this precept in a general way"

(and afterwards "he teaches them in a particular way").

That is, that although this is indeed a particular commandment

(counted in the enumeration of all the 613 commandments),

nevertheless, also in that it is a particular commandment, it is distinguished from all the other commandments by that it is "in a general way" –

a general commandment

(among the 613 commandments themselves).

As is understood from several laws that bring out the severity of the first commandment

(belief in and knowledge of G-d)

regarding all the other commandments. For example:

If this commandment is lacking, he is a denier of the principle, G-d forbid,

and in the language of the Rambam "they are inferior to the gentiles",

and he is disqualified for testimony,

and furthermore –

all these things are not present by other commandments.

And this is what the Ra'aya Mehemna adds to the Book of the Hand,

that also in that the first commandment comes down into a particular commandment in the enumeration of the commandments,

it is a general principle regarding the rest of the 613 commandments.

[And in the letters of Kabbalah (as he explains in the note):

"Klal" is composed of three letters,

"and it is like the letter Kaf of Keter,

the acronym of Keter,

and also Chochmah is hinted in the Kaf, etc.,

the Lamed is Binah and the Vav is Malchut,

the Lamed is Beriyah, Yetzirah, Asiyah".]

An example in Halachah of another commandment that is a general commandment regarding the other commandments –

is the commandment of saving a life:

Saving a life is one of the 613 commandments,

as it is said "and you shall live by them –

and not die by them". And together with this it is a general commandment that overrides the entire Torah.

Based on this, one will also understand the matter in the service of G-d:

The 613 commandments

(248 positive commandments and 365 negative commandments)

correspond to the 248 limbs and 365 sinews in a person. Each commandment corresponds to a particular limb and sinew.

But among the commandments

(and limbs)

themselves, the commandment of belief in G-d and the commandment of saving a life –

are commandments

(and limbs)

that are general.

That is, that this is indeed corresponding to one limb,

but this one limb pertains to all the limbs:

Saving a life pertains to the entire body of the person,

and in this all Jews are equal,

from a newborn infant to the greatest of the great;

but together with this it becomes clothed in a particular limb –

as is known that regarding saving a life we check up to the nose *.

The matter in spirituality:

Saving lives has within it the meaning

[in addition to the meaning of health of the soul] –

"Pikuach

(of lives)

" from the term opening,

like "and for the prisoners, open the opening",

"opening of the imprisonment",

the opening and revelation of the essence of the soul,

the Yechidah of the soul. And through this comes a revelation in all the powers of the soul

(all the limbs).

As explained in various places,

that when one falls into a faint, G-d forbid,

at which time his revealed powers are in a state of unconsciousness,

one whispers His Name into his ear

(a particular limb)

in order to reveal the essence of his soul,

which restores the vitality to all the powers.

And in the service of G-d it is to be said –

that this is the matter of the opening and revelation of the essence of the soul,

the point of Judaism –

the power of self-sacrifice,

which exists in completeness in every Jew equally,

as the holy Rebbe, my teacher and father-in-law, writes that every Jew

(every Chassid)

is a master of self-sacrifice. And in truth this is already stated in the Tanya,

that "the desire of every person of Israel in absolute truth, etc., is to cleave to G-d and not to separate, etc., from His unity and Oneness, blessed be He

[the general commandment of belief in G-d]

in any manner, even with actual self-sacrifice,

and the occupation with Torah and commandments and prayer is also a matter of actual self-sacrifice, etc.",

the surrender of the will,

up to actual self-sacrifice.

And the matter of "saving lives" –

the revelation of the essence of the soul

(the power of self-sacrifice)

in every Jew –

must permeate all his powers of the soul.

And every day a "saving of lives" is renewed –

because every morning a person is a "new creation"

(therefore he must wash his hands with a vessel),

he receives a new soul,

and a new Yechidah. And he must utilize this and his actual service in Torah and commandments in a manner of self-sacrifice,

until this permeates all his powers.

Until that through the revelation of the Yechidah of his soul, a Jew brings about the revelation of the Yechidah in the entire world,

Until this brings the perfection in the revelation of the yechidah –

the general yechidah –

Moshiach Tzidkeinu,

and then there will also be the perfection of the revelation of the yechidah in every Jew,

and also in the entire world,

and also the new revelation of the yechidah of the Torah –

"a new Torah will go forth from Me."

And they will awaken and sing, those who dwell in the dust,

and at their head –

the Baal HaHilula of the 24th of Teves,

the Alter Rebbe –

who is a new soul,

and the Baal HaHilula of the Tenth of Shevat,

souls in bodies down here below,

in the ultimate perfection,

and consequently, that those who are souls in bodies before this will be in ultimate perfection in physicality and spirituality,

and simply –

in our actual time,

in the true and complete redemption through Moshiach Tzidkeinu.

Before proceeding to this lesson in the Rambam –

we wish to again arouse regarding the matter of establishing a "Beit Chabad" in every place and in every private home,

the matter of "make for yourself a rav,"

and regarding the preparations for the Tenth of Shevat,

including the three aspects:

the first aspect was on the Twentieth of Teves,

the second aspect –

today,

Rosh Chodesh Shevat,

and the third aspect –

on the eve of the Tenth of Shevat.

And those who for some reason have not yet examined themselves –

must know that it is not lost

(as per the well-known saying of the Rebbe, my father-in-law, the Rebbe),

and they can complete it,

complete also from the word perfection.

And here is the place also to mention regarding the guests who have troubled themselves –

"the troubles of a man" and "the troubles of a woman" –

to come from another country,

or city or neighborhood,

in order to hear a new word in Torah,

and an addition in the fulfillment of the commandments with beautification,

in the four cubits of the Rebbe, my father-in-law, the Rebbe, the leader of our generation,

And as the saying of the Rebbe, of blessed memory,

that "the writings I leave for you" –

we have the writings and the books,

and we use them in practice,

until we add further in the dissemination of these writings and books –

the dissemination of the wellsprings outward.

And fortunate is their portion,

and from them others will see and do likewise –

to trouble themselves from one neighborhood to another,

and even more –

from one city to another,

and even more –

from one country to another,

and especially in the days of rain –

in order that they may receive an addition in the study of Torah and the fulfillment of the commandments with beautification.

In today's lesson of Rambam

(Laws of Rebels, chapters 4-6,

as already printed in the "Moreh Shiur")

the Rambam discusses the laws of a rebellious elder:

A rebellious elder is "one of the sages of Israel who has received tradition and judges and instructs in matters of Torah as all the sages of Israel judge and instruct, and a dispute arises between him and the Great Court regarding one of the laws,

and he did not retract to their words but rather disputed them and instructed to act not according to their instruction,"

and among the conditions for this:

he must be "a sage who has reached the level of instruction, who was ordained in the Sanhedrin, and disputes the Court regarding a matter whose intentional violation is kares and whose unintentional violation is a sin-offering, etc."

And in today's lesson, the Rambam elaborates in detail regarding the condition that he must dispute the Court regarding a matter whose intentional violation is kares and whose unintentional violation is a sin-offering.

And among the laws in this regard –

the Rambam writes,

that the prohibition is not only if "they disputed regarding a matter for which one is liable for its intentional violation kares and for its unintentional violation a sin-offering,"

but also if "they disputed regarding a matter that leads to a matter for which one is liable for its intentional violation kares and for its unintentional violation a sin-offering, etc.,"

and he gives examples for this:

"such as, if they disputed regarding a law from the laws of monetary matters, etc., this one is liable,

for according to the words of this one who says that this one is obligated to that one, whatever he took of his money, he took lawfully, etc.,

and according to the words of this one who says he is exempt, etc.,

whatever he took is robbery in his hand,

and if he betrothed a woman with it, she is not betrothed,

and according to the words of the one who says he did not take,

one who has relations with her intentionally is punished with kares,

unintentionally he is liable for a sin-offering,

and thus the matter leads to a matter for which one is liable for its intentional violation kares and for its unintentional violation a sin-offering."

This is seemingly a wonder –

which requires explanation:

According to this, all the distinctions between monetary laws and capital laws fall away

(which the Rambam himself previously enumerated)

–

for every detail in monetary laws can lead to a matter for which one is liable for its intentional violation kares and for its unintentional violation a sin-offering

(as regarding betrothal money,

as the Rambam brings above)

for which a rebellious elder is liable to death

(capital law)!

Another matter that requires explanation in today's lesson of Rambam:

The Rambam writes that there is an exception when a rebellious elder is liable even if it is not a matter for which one is liable to karet for its intentional violation and a chatat for its unintentional violation.

(Or a matter that can lead to this):

"Except for the commandment of tefillin alone,

How so?

If he ruled to add a fifth compartment in tefillin and make it five compartments,

he is liable."

And the Rambam concludes that "the liability of a rebellious elder for this matter is a law from the oral tradition,

but if they disagreed regarding other commandments, such as if he disputed a matter regarding lulav or tzitzit or shofar, etc., he is exempt from the death penalty."

Nevertheless, an explanation is still required as to why the commandment of tefillin is an exception.

And one can say the explanation:

Since every commandment includes all the commandments

(which is why it is said that one who is engaged in a commandment is exempt from [another] commandment,

because the commandment he is fulfilling also includes the commandment from which he is exempt) –

therefore, the severity of the rebellious elder must also be reflected in the other commandments

(which do not carry liability for karet,

and they do not lead to liability for karet).

And among the commandments themselves, the commandment of tefillin was specifically chosen –

because it is a general commandment,

"the entire Torah is equated to tefillin."

And the explanation of this

(why the commandment of tefillin is a general commandment,

such that "the entire Torah is equated to tefillin"):

The concept of tefillin is the subjugation of the brain and the heart. Upon this depends the entirety of a person's conduct

(regarding the fulfillment of all the commandments).

For although the general structure of a person is divided into three rulers,

brain, heart, liver

(acronym for king) –

nevertheless, the main ones are the brain and the heart. And simply:

The liver is merely secondary to the brain and heart,

it only supplies the blood, etc.

Additionally, the liver does not move,

unlike the heart which is constantly moving. And also the brain,

which is quiet and still on its level –

its purpose, however, is to be drawn into the heart,

until the brain rules over the heart.

And through having "with all your heart and with all your soul" –

by means of the subjugation of the brain and the heart –

it certainly leads to "with all your might",

for his brain and heart cause him to understand and feel the necessity for "with all your might".

This again arouses regarding the recent campaign of "Mivtza Tefillin",

which is especially relevant in these times,

For the commandment of tefillin also has

(in addition to the aforementioned elevation)

the special virtue regarding victory in war,

as was seen tangibly,

"that because of the fulfillment of the commandment of tefillin

(on the arm and on the head)

it will be fulfilled regarding the men of war: 'and he will tear the arm and the head'",

the complete nullification of the enemy.

And may it be His will that it be fulfilled –

as we will soon read in the Minchah prayer –

that the Almighty says to Moshe Rabbeinu,

the Shepherd of Israel and the Redeemer of Israel:

"Come to Pharaoh",

as it is stated in the Zohar "that the Holy One, blessed be He, enters chamber after chamber, etc." into all the particular levels of the husk of Pharaoh,

and He completely nullifies the husks,

until it becomes "Come to Pharaoh" of holiness,

"that all the lights are revealed and uncovered from it",

in the aspect of Atik,

the innermost dimension of the Torah,

And it becomes as the continuation of the portion –

"on that very day, all the legions of Hashem left the land of Egypt",

and further –

"upon their legions",

higher than "their legions"

(as explained in Torah Ohr, beginning of Parshat Bo),

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

in a manner of a "great congregation".

The Rebbe, may he live for many good years, commanded to sing "He will build the Holy Temple, etc."

Afterwards he said:

Those who need to recite an after-blessing,

will certainly recite an after-blessing.