English translation — שיחת ש"פ תבא, ח"י אלול ה'תשמ"ז

First of all, we will begin with a matter that is directly relevant to oneself –

the matter of Chai Elul.

Although there are several matters in this day that seemingly have precedence in time, etc., over Chai Elul,

beginning with the fact that it is the day of Shabbos,

which is sanctified and established from the act of Creation,

and afterwards the additional virtue that the giving of the Torah bestowed upon Shabbos was added²;

and furthermore, this is a Shabbos in the month of Elul;

all of these things have already existed for thousands of years,

and pertain to the entire Jewish people, etc.,

whereas the matter of Chai Elul

was only revealed recently through my revered father-in-law, the Rebbe,

the Nasi of our generation,

for the Nasi is everything³ –

the

(Nasi is)

everything revealed to everything

(the Jewish people)

the matter of Chai Elul,

Therefore, seemingly one should have begun with the matters that precede Chai Elul –

nevertheless, we begin with the matter of Chai Elul,

because this is the matter closest to oneself.

As we see in the prayer of the Kohen Gadol on Yom Kippur –

that first of all he prays for himself –

"I and my household"⁴,

afterwards –

"I and my household and the sons of Aharon"⁵,

and only afterwards –

for "Your people, the House of Israel"⁶.

And although one can explain the reason for this,

that the completeness of the prayer for "Your people, the House of Israel" depends on the Kohen Gadol himself first being complete –

nevertheless, there is no necessity to say that this negates the interpretation that one begins with oneself. In any case

(whatever the explanation may be) –

we see from this that in practice one begins with oneself.

Therefore, we now begin with the matter of Chai Elul.

And especially since this is a matter that also pertains to the entire Jewish people and to the entire order of the chain of descent,

as will be explained.

B

The matter of Chai Elul is –

that it infuses vitality into the service of the month of Elul. Similar to how a soul infuses vitality into the body⁷.

From this, the greatness of the elevation of Chai Elul is understood:

The month of Elul in and of itself is a most elevated month –

a month that includes within itself all types of service of Hashem,

as hinted in the five acronyms of Elul⁸ –

which correspond to the three lines: Torah, service, and acts of kindness,

the service of repentance,

and the matter of redemption

(and the song of the future).

And this in itself is already a lofty thing,

which gives vitality.

Nevertheless, it is said that Chai Elul infuses vitality into all of this –

similar to a soul in relation to a body –

so the greatness of the elevation of Chai Elul is understood,

that it infuses even more vitality than the vitality that Elul possesses in and of itself,

As is known, that within vitality itself there are levels,

as understood from the fact that there are levels in souls and in bodies and in the connection between them,

up to the level of "the Life-giver of life"⁹,

and within that itself –

several levels.

This matter is further emphasized –

when Chai Elul occurs on the day of Shabbos,

as in the determination of this year:

Shabbos is also a day that infuses vitality into the other days –

into the weekdays,

which are blessed from Shabbos¹⁰. It is understood that when Chai Elul occurs on Shabbos –

it draws down an even higher level of vitality into the days of Elul.

All the more so when this is also a month of Elul in a Shemittah year,

for the entire year is called "Shabbos to Hashem"¹⁰. From this it is understood,

that just as Shabbos is the source of vitality for the weekdays, so too is the Shemittah year a source of vitality for the other years¹¹,

and especially for the year of Hakhel.

As is also simply understood

[for the simplicity below takes the simplicity of the Essence¹²]:

After one has accumulated an abundance of free time

(not only in quality,

the little that contains much,

but an abundance in quantity –

a full year of free time)

from working the land –

which enables them to have an increase in "seeking Hashem"¹³ and in spirituality¹⁴ (and this also applies outside the Land where Shemittah is not observed¹⁵)] –

this is a fitting preparation so that afterwards one can fulfill the mitzvah of Hakhel,

"so that they may learn and observe to do all the words of this Torah"¹⁶.

From this it is understood,

that when Chai Elul occurs on Shabbos and in a Shemittah year –

Chai Elul gives even more vitality than what Shabbos and the Shemittah year possess in and of themselves,

more than what exists from being sanctified and established from the act of Creation.

The lesson from this in actual deed –

the deed is the main thing¹⁷:

The intention of the multitude of powers that are given to a Jew from Above on this Shabbos –

the eighteenth of Elul in the shemittah year –

is to evoke the service of a Jew with greater vigor and strength,

to perform the service of the month of Elul in the three lines of Torah, service, and acts of kindness,

repentance and redemption –

with great vitality.

With this, one has the power of Shabbos, which is “sanctified and established” from Above –

but the intention is that a Jew, through his service, should add more to the holiness of Shabbos¹⁸. Even though Shabbos is “sanctified and established” from Above at the time of the act of Creation –

we see that the giving of the Torah added an elevation to Shabbos,

and accordingly it is understood that also after the giving of the Torah, addition comes to Shabbos through the service of man,

for example –

through the diligent student in the generations after the giving of the Torah,

many laws in the laws of Shabbos were added

(more than were revealed at the time of the giving of the Torah),

in the manner that new laws are added to the Torah

(specifically of Shabbos)

through the diligent student.

And the reason is understood –

because “the beginning was for the sake of Israel”¹⁹,

everything was created for the sake of Jews,

including also the matter of Shabbos being sanctified and established. It is therefore understood that when addition comes in the service of Jews –

addition comes in the holiness of Shabbos.

From this it is understood –

that all these revelations and effluences from Above,

are on condition that I should add more in my service from below upward,

in actual deed –

the deed is the main thing.

And simply:

It is not sufficient that one now accept a good resolution to add vitality in the service of the month of Elul –

indeed a strong resolution with all virtues,

rather it must descend from a general resolution to a particular resolution,

and the main thing –

into an actual and particular deed,

for a deed is indeed particular.

And this is a lesson for everyone,

also for minors, male and female –

for they too have deed²⁰.

And accordingly regarding adults –

to arouse the aspect of their “smallness”,

and to do the actual deed.

And from the eighteenth of Elul, the vitality in the service of man must be drawn into all the subsequent days.

And all the more so, with a fortiori reasoning:

If through the service of man one can add, and one does add, to Shabbos which is sanctified and established,

how much more so can one, and must one, add in the weekdays.

And the actual deed becomes a part of the totality of our deeds and our service²¹ which brings the complete and true redemption,

a general and particular redemption,

that is, in addition to it being the most general redemption,

it is also the most particular redemption,

relevant to every particular matter of each and every Jew,

below ten handbreadths,

simply,

and with the greatest alacrity,

immediately and literally,

and not delaying even a single moment,

And in the language of the haftarah

(at its conclusion)

of this Shabbos, the eighteenth of Elul in the shemittah year:

“In its time I will hasten it”*²¹.

And all Jews stand in a state of “You are standing today, all of you, before Hashem your God”,

as we read at this time,

after midday,

the will of wills,

in the Minchah prayer of this Shabbos.

And as mentioned –

below ten handbreadths,

in the manner of “in its time I will hasten it” simply,

and not delaying even the blink of an eye²²,

and as discussed many times –

even quicker than the blink of an eye,

immediately and literally.

The second talk was reviewed by the Rebbe, may he live for many good years

(and printed above).

What follows –

completions to this talk that were not included in the above.

[Regarding the difference between the Baal Shem Tov and the Alter Rebbe]:

And even though “who is this and who is that” who can make distinctions between two princes of Israel,

and especially “the two great luminaries” –

nevertheless, we have the directive, as is known, from the Rebbe

(the Rebbe Rashab)

of blessed memory²³,

that when one extracts from this a matter in fear of Heaven and service of Hashem –

one may explain it,

as understood –

in accordance with the principles of Torah.

[In explanation of the question –

why they reveal the publicity that there was a miracle that the Rebbe of blessed memory ascended to the Garden of Eden, etc.]:

Even a miracle and wonder in the world –

it is also a wonder why they publicize it,

when it is known that in Chabad they did not chase after miracles so much;

but the question is even stronger from the fact that this is a miracle connected with destruction:

Granted, a miracle in the world –

a Chabadnik claims,

that he is not impressed by it,

because he learned the teaching of the Baal Shem Tov²⁴ that the difference between a miracle and nature is only the first time,

but after it repeats several times it is called nature.

And therefore a miracle does not need to arouse any excitement,

because essentially nature is also a miracle. And therefore for an I the conduct is in the manner of "believes in the Life of the worlds and sows"²⁵:

Even though he sees that his neighbor,

a gentile,

sows a few kernels and from this grain grows –

he nevertheless sows not because according to nature something will grow from this,

but because he is "believes in the Life of the worlds":

For it is a prohibition to simply throw away seeds because of "do not destroy"²⁶;

However, since he "believes in the Life of the worlds" –

he takes kernels and throws them into the world,

into the field,

and what will be afterwards –

he relies on the Almighty!

Therefore –

argues the top Chabadnik –

that when a miracle occurs in the world he is not excited by it. It is a Polish way to become excited from miracles,

but when one has lights in vessels,

Chabad –

it does not arouse in him any excitement.

When it comes to his own matters –

he becomes very excited...

And he demands and screams that they should make him a miracle. He indeed argues that he is not worthy of this etc. etc.,

but together with this he writes that since it is a special situation they should make a miracle,

and it is not possible to say etc.

And the reason for this is –

because a person is close to himself²⁷,

therefore when it comes to his matters he becomes excited and demands a miracle.

Even though he knows about the teaching of the Baal Shem Tov mentioned above.

The truth, however, is,

that according to halachah there is a difference between a miracle and nature,

as we see in that the blessing for miracles can be recited only on a miracle

(not on a natural thing).

So much so that in order to fulfill a commandment,

like lechem mishneh

(for example) –

one must have bread from the earth:

One recites on it the blessing hamotzi lechem min ha'aretz

(not like the blessing that was recited on the manna from heaven²⁸).

The entire discussion is regarding a miracle in the world –

that even though this is also a novelty,

it is nevertheless not such a great novelty. When, however, a miracle is made in Torah –

this is the greatest novelty,

because Torah "is not in heaven",

and it was given specifically in the nature of the world.

[In the midst of the question –

what is the reason that this miracle of the teachings of the Baal Shem Tov is revealed]:

From the very fact that the Rebbe, may his merit protect us, revealed it so many years ago to another –

his son, his successor

[as is evident from that regarding a minyan they are counted as two separate Jews,

like Moshe and Yehoshua are two people] –

and he did not reveal it all those years,

is a proof that this was not relevant to the public;

now why did it afterwards become necessary to reveal it?

[Herein is an explanation of what was recorded as "missing" (in two places) in the sichah of the Rebbe, my father-in-law, about the three teachings of the Baal Shem Tov;

and also an explanation of why the last teachings were not said in front of the women,

even though the women now learn the teachings,

for although these teachings primarily pertain to souls of the male realm,

nevertheless the intention is to arouse the desire and request from the women of Israel also for these teachings,

that through their request they are able to draw upon themselves also from the male realm and the Torah that pertains to the male (like the explanation regarding the effect of the Akeidah on Yitzchak etc.) –

as in the corrected sichah above note⁶⁵.

[... And in continuation of the question and explanation –

regarding the women,

he said]:

One cannot answer

[to the question –

what is the benefit from that the teachings were not said in front of the women,

behold now the women also learn the teachings],

that in actuality women were not present then –

because also the men of our generation who learn these teachings were not present then!

[And in continuation of the explanation:]

This matter will be understood –

by prefacing a story about the Alter Rebbe

(printed in Beis Rebbe²⁹):

It is known the tremendous yearning of the Mitteler Rebbe to hear Chassidus from his father,

the Alter Rebbe³⁰.

There were times when the Mitteler Rebbe was aroused to hear Chassidus from his father,

but he could not effect it –

indicating that it was not a time for Torah –

He went to his sister –

Freidke

(as she was called among Chassidim) –

who had a special endearment with the Alter Rebbe –

and asked her to request Chassidus from the Alter Rebbe

(as it appears,

there were times when she prevailed upon the Alter Rebbe to say Chassidus).

And so it was,

and she brought it about that the Alter Rebbe said Chassidus for her,

and the Mitteler Rebbe stood behind the door and listened.

The question arises –

what kind of incident was this?

One cannot say that the Mitteler Rebbe would go to undermine,

distort, etc.,

especially regarding his father,

and moreover the Alter Rebbe?!

And one can say the explanation for this –

according to the above regarding souls of the masculine and souls of the feminine:

There are portions of Torah that pertain primarily to souls of the masculine,

to males,

and portions that pertain especially to souls of the feminine,

to the women of Israel.

As is known, in the Torah in general there are portions that pertain specifically to a certain type,

for the portions in Torah speak about specific commandments that pertain only to one type. For example,

the portions in Torah that pertain primarily to a Kohen Gadol³¹

(because they speak about his commandments),

or to Kohanim and Leviim³¹,

and not to Yisraelim,

or the Torah connected with the seven commandments of Bnei Noach³²,

and so forth.

And behold,

in order to elicit a new Torah –

we find in the simple meaning of Scripture that a novelty in Torah comes ¹) specifically through a feminine –

the daughters of Tzelafchad,

²) specifically through a masculine –

Pesach Sheni,

for only men could enter within, except for Nadav and Avihu³³.

And based on this it is understood why specifically Freidke could elicit Torah from the Alter Rebbe,

when the Mitteler Rebbe could not do this –

because this is Torah that pertains primarily to souls of the feminine,

which specifically Freidke

(in the aspect of feminine)

had the power to elicit.

And correspondingly, it is understood on the other side –

why the last three teachings the Baal Shem Tov did not say in the presence of women –

because these teachings pertain primarily to souls of the masculine,

and specifically they elicit the teachings that pertain to the masculine

(in contrast to the first two teachings that pertain also to souls of the feminine).

On the other hand –

we see that although the Torah

(of the Alter Rebbe)

pertained to the feminine world

(Freidke),

it came about through the efforts of the Mitteler Rebbe,

and he derived pleasure from it and heard the Torah,

indeed behind the door,

under the door –

but in actuality he heard the Torah from a "new soul",

the Alter Rebbe!

We see from this,

that a Jew through his service has the power to bring about that even a Torah that pertains to souls of the feminine,

should also be drawn to him,

through his drawing to himself at that time a feminine soul in the aspect of conception

(as explained briefly in Tanya³⁴,

and at length –

in the books of Kabbalah³⁵).

And this is demanded of a Jew –

that even if he has no connection inherently to a portion of Torah,

he must through his service, his toil, and his request elicit it, and then he receives it

(as it was in the story with the Mitteler Rebbe).

And the Torah

(that one receives through one's own toil,

even though inherently one has no connection to it) –

has in it a special virtue,

the virtue of "stolen waters are sweet":

As is known the story³⁶ with the Alter Rebbe and R. Avraham the Malach,

who learned together. The Alter Rebbe learned with the Malach the revealed [Torah],

and the Malach learned with the Alter Rebbe the inner dimension of Torah. When the time came that the Malach learned the inner dimension of Torah with the Alter Rebbe –

the Alter Rebbe would turn the hand of the clock,

in order that the study should be prolonged. Later the Alter Rebbe related,

that the additional hours of study

(by turning the clock)

were more precious to him than the other hours,

in the aspect of "stolen³⁷ waters are sweet":

because it is "stolen waters",

for he had self-sacrifice for it –

therefore it is "are sweet",

as our Sages said, "According to the pain is the reward"³⁸.

As explained in the Zohar³⁹ on the verse "You shall not steal":

Were it not for the pause in the taste

[between "not" and "steal")

it would be forbidden even to steal the mind of the Rebbe in Torah –

"for sometimes you steal,

namely in matters of heaven and good character traits⁴⁰,

i.e., when it comes to the study of Torah –

there must be "steal",

and on the contrary –

through this it is "they will be sweetened":

Even though the entire Torah is "honeycomb

(sweet)

drips from your lips"⁴¹ –

through the self-sacrifice for Torah

("stolen waters")

it becomes even more "they will be sweetened" in the entire Torah

(also the part that one receives in the usual manner).

With this it is also understood,

regarding the teachings of the Baal Shem Tov which were not said in the presence of women –

that the intention in this is,

that they should elicit this through their requests and service,

and then it is given to them –

as we see in this generation,

that after the revelation and publication of the teachings,

it is demanded that everyone should study them, not only men but also women,

as this is regarding all matters in Chassidus,

as discussed many times,

and as understood from the ruling of the Rambam "teaches them⁴² the minors and the women etc. to serve with fear etc. until they increase and become wise with great wisdom, then they reveal to them this secret little by little from love",

"the virtue⁴³ of Avraham Avinu whom the Holy One, blessed be He, called His beloved

[Avraham My beloved⁴⁴]".

Based on this, another perplexing matter can be explained:

One is agitated and storms about doing the spreading of the wellsprings outward,

because through this one will bring "the Master has come" – King Moshiach⁴⁵.

A "block of a question" arises:

According to this, it turns out that Chassidus is, as it were, like a "subordinate" – Heaven forbid – to the matter of the coming of Moshiach?!

And it turns out that the study of Chassidus is not for its own sake,

not for the sake of Chassidus,

but for the sake of bringing the reward of the coming of Moshiach?!

One can say:

There is a rule that a person should always engage in Torah and mitzvos not for their own sake etc.⁴⁶,

therefore,

for those who are still at the level of not for its own sake –

one also says that one should engage in the spreading of the wellsprings outward because it brings Moshiach,

for this causes them to do it with vitality,

knowing that through this Moshiach will come and they will have children, life, and ample sustenance,

and not have confusions of livelihood etc.

But in this, a Jew can also act for its own sake,

that one studies Chassidus not for the sake of another thing,

but for its own sake

(for the sake of Chassidus itself) –

in the manner of stolen waters,

for inherently this is not a time for the revelation of the inner dimension of the Torah

(whose time is in the future),

but for the sake of bringing Moshiach, Chassidus was revealed,

but in the meantime a Jew acts,

that he studies Chassidus for its own sake,

and specifically through this he attains the virtue of "they will be sweetened",

more than the inherent sweetness of the Torah.

And may it be His will that from this one should come to "and the glory of Hashem shall be revealed, and all flesh together shall see that the mouth of Hashem has spoken"⁴⁷ in the entire world,

And as the ruling of the Rambam⁴⁸ –

"the earth shall be full of the knowledge of Hashem as the waters cover the sea"⁴⁹,

and in this there are both matters –

"and the occupation of the entire world

(which also applies to the nations of the world⁵⁰)

shall be only to know Hashem",

and afterwards he continues regarding Jews –

"and therefore the Jewish people will be great sages etc.".

And this will be in a manner of "the earth shall be full of the knowledge of Hashem",

that even the earth will be filled with the knowledge of Hashem,

until even "the infants of the world",

toddlers,

will study the inner dimension of the Torah,

as explained in the Zohar⁵¹ regarding the state in the end of days,

and similar to this –

in the footsteps of Moshiach at the end of the time of exile⁵²,

"all the fountains of the great deep were broken up and the windows of the heavens were opened"⁵³,

the revelation of the secrets of the Torah,

and secrets of secrets,

in a manner of "were opened" –

an opening.

And after all the lengthy discussion and deliberation etc. –

the main intention is that it should come out simply,

that there should be "and the glory of Hashem shall be revealed, and all flesh together shall see that the mouth of Hashem has spoken",

And it should not delay even for the blink of an eye,

and speedily in our days, literally.

Regarding the maamarim of these days –

this year is ninety years since the wedding of the Rebbe, my father-in-law, the Rebbe⁵⁴,

at which time his father,

the Rebbe

(the Rebbe Rashab) of blessed memory,

delivered the series "Samach Tesamach". This series was delivered in parts:

each day of the "seven days of blessing" he said several chapters of this series,

with a specific discourse and conclusion. From this it is understood that on 18 Elul of that year

(since 18 Elul is still in the midst of the "seven days of blessing",

which ended on the 20th or 19th of Elul)

he delivered a part of this series.

However, one cannot know for certain which part and which discourse it was –

because when he published the series in writing,

it was as one continuous series,

omitting the beginnings

(discourses)

and conclusions⁵⁵,

and one only knows that each day there was a maamar,

and one also knows the specific discourse headings of the maamarim,

but not which maamar was said on which day⁵⁵.

It is, however, understandable,

that since the series was delivered in order –

that the closer

(of the seven days of blessing)

is closer to the beginning of the series,

and the later –

is later;

and since 18 Elul is close to the conclusion of the seven days of blessing,

it is understood that at that time something close to the conclusion of the series was delivered.

Additionally, it is known⁵⁶,

that on the day of 18 Elul 5657,

the Rebbe of blessed memory delivered a maamar on the topic of the light that was created on the first day.

And it can be said that this is also connected to "Samach Tesamach"

(as will be explained in the maamar).

Maamar (in the form of a sicha)

beginning "Samach Tesamach".

It is also customary to study a topic connected to Rashi's commentary on the weekly parshah,

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

a topic in Pirkei Avos,

and a topic in today's Rambam lesson.

Regarding Rashi –

attention was drawn to the fact that Rashi does not comment at all on the verse⁵⁷ "because you did not serve Hashem your G-d with joy and with goodness of heart"

(and not "heart"),

even though earlier⁵⁸ Rashi comments on "with all your heart –

with both your inclinations".

One cannot say that Rashi relies here on his commentary on "with all your heart" –

because here one cannot say,

that since one did not serve the Most High "with joy and with goodness of heart",

with both your inclinations

(i.e., that one served with joy and goodness of one heart,

but not with the second inclination) –

that such a severe punishment "you will serve your enemies etc."⁵⁹ should come,

the opposite of the conduct of measure for measure

(as Rashi had previously commented on the verse⁶⁰ "which they devised against them".

In addition to the aforementioned question –

which was raised –

there is another difficulty in this verse which Rashi does not answer

[which was not raised. And as discussed many times,

in addition to what is raised regarding questions that are obvious –

and one must indeed raise them –

it does not matter,

if one would have thought and also asked questions that are not so superficial]:

On this verse Chassidus asks⁶¹ –

how can it be that for a lack of joy in the service of Hashem one should be punished with such a severe punishment "you will serve your enemies etc.",

the opposite of the conduct of measure for measure?

And as will be explained below.

On the Zohar of our parshah there are no notes from my father. However, in the notes on the Zohar of Parshas Shlach⁶² he brings⁶³ a verse from our parshah "for praise and for a name and for glory"⁶⁴,

and he explains that these three expressions correspond to Chesed, Gevurah, Tiferes.

And one should harmonize,

or connect

(at least),

with what is explained in Likkutei Torah on our parshah⁶⁵

(regarding the building of the intellects in the head),

that these three expressions correspond to Chochmah, Binah, Daas,

as will be explained below.

However, one must understand the lesson from this in the service of Hashem. And as will be explained below.

On this Shabbos we study two chapters in Pirkei Avos –

Chapter 3 and Chapter 4.

There was once a discussion⁶⁶ regarding the debate whether one should say the Mishnah "Rabbi Chanania etc." and "All of Israel etc." between the two chapters

(in addition to what is said at the beginning and end).

One might think,

that he has a simple choice in this:

he will be stringent and say it also between the chapters,

and seemingly will lose nothing,

but by doing so he will avoid toiling and studying the matter in order to clarify how one should conduct himself!

Such an approach, however, is contrary to the Torah! With this approach one could, Heaven forbid, discard entire sections of the Torah –

by twisting it,

saying, why does one need to toil and study the matter,

when one can be stringent!

Firstly –

from the perspective of the purpose of the Torah:

The Torah was given in order "to distinguish between the impure and the pure"⁶⁷,

that one should clarify everything that one can clarify,

and know what is pure,

what is impure,

what is permitted,

what is forbidden, etc.

Secondly –

from the perspective of the person:

Since the Almighty created a Jew with intellect –

he must utilize his intellect to its fullest,

and delve into every matter,

and clarify everything that is possible.

If there is some doubt,

and one cannot clarify it after making an effort in this –

there is no choice;

but if there is only a possibility to clarify it –

one must do so.

And not, Heaven forbid, to evade this,

and think that he has caught onto an invention of how to make it easier for himself:

he will be stringent,

and not eat and not drink –

neither impure nor pure

(as much as possible),

so what difference does it make whether this is pure or Rome –

either way he does not eat it?!

One tells him,

as mentioned,

that the Torah was given "to distinguish between the impure and the pure",

even if this is not relevant to practical action⁶⁸.

And furthermore, the main point:

The Torah has commanded you "what the Torah has forbidden"⁶⁸,

meaning that the things that the Torah has forbidden to you are sufficient,

from the expression "bound and tied

(bound up)

in the hands of the external forces"⁶⁹,

and you need not "bind" yourself further –

for the purpose of the descent of the soul into the body is to make a dwelling place in the lower realms,

by utilizing all powers and clarifying everything that one can clarify. And therefore:

That which the Torah has forbidden,

bound up,

in such a way that one cannot clarify it –

is indeed forbidden,

but regarding all other matters,

it is not at all a matter of "from where would it be derived" –

if you want, you can be stringent, and if not, not –

rather, if a thing is permitted,

you have an obligation to clarify, refine, elevate, and sanctify it! And in this consists the purpose of the descent of the soul into the body!

And regarding this, in our matter:

One cannot evade toiling and clarifying whether one should say the Mishnayos between the chapters,

with the advice that one will be stringent and say it –

because the Torah commands that one should clarify and know and establish each thing in its proper place.

He argues –

what difference does it make:

What is it –

he is adding a Mishnah in Torah. Especially since he says the Mishnah both before the first chapter and after the second chapter?!

One tells him,

that the Torah wants that you should know whether you say it because you want to learn an additional Mishnah as a matter of Torah study,

or because it is a custom of Israel,

or because it is a part of prayer

(like the Mishnah of "Eizehu Mekoman"⁷⁰,

which is said as part of the prayer every morning),

and so forth.

He argues further:

What is the difference –

either way he is making a dwelling place in the lower realms through this!

The Torah tells him –

that there is no "either way",

rather, a part of the dwelling place in the lower realms is to know whether this is a matter of Torah study,

or a custom of Israel, etc.

And furthermore, the main point:

If the custom is that one should say both chapters in one continuous sequence,

without an interruption in between –

it turns out that if he will be stringent and say the Mishnayos in the middle –

he is actually interrupting the matter,

in a place where there should be no interruption!

Saying a Mishnah is certainly a great thing –

but one must do it in its proper place,

not in a way that it interrupts another matter.

Therefore, it is relevant to the matter that one should make a clarification as to how one should conduct himself regarding the saying of these Mishnayos between the chapters.

Give to the wise and he will become wiser –

surely one will clarify how one should conduct himself in practice regarding saying the Mishnayos between the two chapters.

Regarding our topic –

we will explain the connection of these two chapters,

and the connection with the day –

the 18th of Elul,

and as will be explained below.

Today's Rambam lesson is in the laws of the opposite of purity ⁷¹. But as they stand in the Torah –

this is holiness in the highest degree,

like "Yaakov and Esav mentioned in the parshah" ⁷²,

because the Torah preceded the world ⁷³,

not only before the sin of the Tree of Knowledge which caused all these matters of the opposite of purity,

but preceded the world entirely.

One must derive from this Rambam lesson a lesson in the service of Hashem,

and in the language of the Rambam ⁷⁴ –

"to correct the opinions and to straighten all deeds". And as will be explained below.

Continuing from what was said above

(in the discourse)

regarding "Gladden the beloved friends" –

now is an appropriate time that those who have provided drink,

"great is drinking which brings close" ⁷⁵,

in connection with a matter of joy and innovation –

establishing a new house,

a new class or study and the like –

should go up and say "L'chaim",

and afterwards invite those assembled here and all of Israel,

and also make a beginning by distributing a portion of the drink here.

And may it be His will that this be a close preparation for the building of the Third Holy Temple,

"the Sanctuary, Hashem, Your hands established" ⁷⁶,

speedily in our days, literally,

and out of joy and goodness of heart.

[After the distribution of the drink and the announcements etc. –

the Rebbe shlita began to sing "And I will pour out for you a blessing"].

The explanation regarding Rashi:

We have spoken many times regarding Rashi's principles,

that Rashi wrote specific principles

(for example –

"I have come only for the plain meaning of the verse" ⁷⁷),

but from his commentary in many places one can derive many principles,

which are understandable to a five-year-old studying Scripture.

One of the principles which a five-year-old studying Scripture understands is –

that according to the plain meaning of the verse one cannot be so precise about the manner in which a word is written,

as in our case –

"lev" or "levav".

As was discussed once ⁷⁸,

that even though in the Torah there are many words that are written deficiently or plenarily,

Rashi only comments on some of them,

because in general there is no precision in this according to the plain meaning.

And the reason for this –

the five-year-old studying Scripture understands,

because he sees that the Torah spoke in the language of men ⁷⁹. For example –

the attributes that are stated regarding the Most High,

"the great hand" ⁸⁰,

and the like –

the five-year-old certainly understands that the Most High has no physical body,

rather the Torah spoke in the language of men,

in order that a person should understand what is being spoken about.

And likewise the action verbs that are stated regarding the Most High –

like "And Elokim made the two great lights" ⁸¹,

that the term "made" is not the plain meaning –

like "made" of a human being –

that the Most High hewed the sun and moon out of something,

because there was then nothing from which the Most High could hew them

(the concept of "yesh me'ayin" –

the five-year-old studying Scripture does not know from the plain meaning of the verse. Because "bara" according to the plain meaning does not necessarily mean yesh me'ayin,

according to the commentary of the Ramban ⁸².

In contrast, later in parshas Korach ⁸³ "if Hashem creates a creation" Rashi explains "creation –

something new").

Rather, that the Torah uses the term "made",

is because it spoke in the language of men.

Based on this, the five-year-old studying Scripture understands that according to the plain meaning one cannot be precise about a deficient or plenary spelling,

because it is written in the language of men,

and just as in the language of men he sees for himself when he writes a letter,

that sometimes he writes deficiently and sometimes plenarily

(without precision in the matter) –

so too in the Torah.

Therefore Rashi does not explain deficient and plenary spellings in many places in the Torah. Only in those places –

where he can give an explanation according to the plain meaning,

and this adds something to the plain meaning of the verse –

there Rashi explains;

but there is no necessity that in every place this has an explanation according to the plain meaning.

And likewise in our matter:

Rashi does not explain here why it says "levav"

(and not "lev")

because according to the plain meaning there is no necessity that there is a precision in this,

because the Torah spoke in the language of men.

In contrast, in parshas Va'eschanan,

where Rashi has an explanation according to the plain meaning, he says it:

just as "with all your soul" there means all the details of the soul,

so too "with all your heart" means all the details in the heart –

"with both your inclinations".

The reason why Rashi does not answer the question of Chassidus –

How does such a severe punishment come for lack of joy in the service of Hashem – is,

Because according to the simple explanation there is no necessity to explain that the punishment is for lack of joy,

And on the contrary –

According to the simple explanation the punishment is for lack of service of Hashem in general

("Because you did not serve Hashem your G-d etc."),

Not for lack of joy,

And the explanation that the punishment is for lack of joy –

Is "the explanation of the AriZal"

(as emphasized by the Alter Rebbe ⁸⁴),

As brought as a proof elsewhere on the necessity of joy ⁸⁵.

The explanation in the service of Hashem in the notes on the Zohar regarding the matter of "for praise and for a name and for glory" –

According to the two explanations of this,

That this refers to ChaGaT

(as it states in the note),

Or ChaBaD

(as it states in Likkutei Torah):

"For praise and for a name and for glory" is stated in continuation of "and to set you high above all the nations which He made, for praise and for a name and for glory".

And in the service of Hashem:

In Likkutei Torah he explains that "and to set you high above all the nations" –

"Refers to the nations and enemies within you

[the strange god which is within you ⁸⁶]

to subdue them, that there should be no hinderer from within and without".

And in the service of subduing the "strange god which is within you" there are two ways –

Service through conquest and refinement of the emotions

(ChaGaT),

Service through conquest of the intellects

(ChaBaD).

And the difference between them is:

In the time of exile the main service is through refinement of the emotions

(as understood from the Tanya),

Conquest of the seven lands of the nations

(as explained in the discourses of the middle Rebbe ⁸⁷),

But the service of conquest of the intellects ChaBaD –

Will be only in the future,

When they will also conquer the Keni, Kenizi, and Kadmoni ⁸⁸

(in addition to the seven lands (emotions) that preceded).

And this is the content of the two explanations of "for praise and for a name and for glory":

The explanation in the notes of the father that this corresponds to ChaGaT –

Refers to the service in this time,

Which is primarily in refinement of the emotions,

And the explanation in Likkutei Torah that this corresponds to ChaBaD –

Refers to the service of the future.

But also in this time the service in refinement of the emotions ChaGaT is a preparation and vessel for the future revelation of the conquest of the intellects. And this is the connection with the 18th of Elul –

The birthday of the Alter Rebbe,

The founder of Chassidus Chabad.

And through this is fulfilled "and to set you high above all the nations",

Until it will be in the future –

"And strangers shall stand and feed your flocks, and the sons of the foreigner shall be your plowmen" ⁸⁹.

And to add,

That something similar to this exists in this time in the year of Shemittah,

When Jews are freed from working the land.

The lesson in service from the study of the Rambam –

And with a preface:

It is known the prayer of Jews ⁹⁰

(as it is also said in "Meneh Lashon" in prostration on the graves of the righteous)

"Master of the worlds, it is revealed and known before You that our desire is to do Your will, and who prevents –

The leaven in the dough".

And from this it is understood that Jews need assistance from above in order to be able to contend with the "leaven in the dough". Even though "everything is in the hands of Heaven except the fear of Heaven" ⁹¹ –

Nevertheless, Jews need to ask for assistance from above for fear of Heaven,

As it is written ⁹² "Who would give that they had such a heart to fear Me".

With this, however, the question arises:

How can the assistance from above for fear of Heaven help to contend with the evil inclination

("leaven in the dough") –

When the evil inclination can claim that it is already a G-d-fearing person, as it were,

Who carries out the mission of the Holy One, blessed be He, by being an evil inclination,

As per the well-known parable in Tanya ⁹³ of the king's son etc.?!

Granted, regarding the Jew himself –

He understands that through the assistance from above he can more easily perform his service,

But he must still have something to answer the evil inclination,

So that the evil inclination should not disturb him.

For this there is the answer and a wonderful instruction from today's study of the Rambam:

In the studies of these days the Rambam speaks about the great severity of the impurity of a zav,

Which imparts impurity to the bed, the seat, and the saddle etc. ⁹⁴. And in the study of today ⁹⁵ the Rambam writes:

"A zav who trod on a vessel not made for lying, sitting, or riding,

Even though it is fit for lying etc.,

It is pure,

For they say to him: Arise and let us do our work with this vessel".

From this one has the answer to the "leaven in the dough"

(the evil inclination):

When he comes and argues that from the perspective of his "fear of Heaven" he must confuse a Jew in his service to serve his Creator and prevent him from giving another coin to charity

(and the like) –

the Jew answers him:

I was created to serve my Creator⁹⁶,

like a "vessel not made for reclining etc." –

consequently, no impurity can attach itself to him, and he remains in his purity,

and he says to the inclination:

"Arise and let us do our work" –

go away from here,

and let me do my work –

"let us do our work",

our deeds and our service –

to serve my Creator. But –

the inclination argues that he has "fear of Heaven" like the parable of the king's son –

you have no place among a Jew,

because the Jew was created to serve my Creator!

And one should add the precision in the wording "Arise",

for seemingly the wording "Depart",

"Go out" and the like should have stood here –

because here it is relevant that the zav should go away,

not that he should stand aside. Indeed,

since the zav lies or sits, he must stand up – thus:

a) This need not necessarily be in a manner that he stands aside,

he could fall or jump down and flee outside the camp,

and the like.

b) And the main point:

Even if he stands –

the standing is not relevant,

only that he has no connection there. "Depart" and the like should have stood here.

And it can be explained in the service of Hashem:

Through the fact that a Jew drives away the inclination

("Arise and let us do our work")

there is accomplished not only that the Jew is protected from the confusions of the inclination,

but also that through this a perfection comes about in the inclination,

that regarding him there is "Arise" –

he is set aside in his true place. As is known, the inclination is ultimately satisfied that a Jew does not obey him.

As explained in many places,

that the intention is not only to nullify the inclination and drive him away,

but also –

to accomplish a clarification in the inclination and to transform him,

so that he should "Arise" in his true place.

As is known, the perfection in "And I will cause evil beasts to cease out of the land"⁹⁷ is

(not merely "remove them from the world"⁹⁸, but)

"cause them to cease so that they do no harm"⁹⁸.

And this is like regarding the sabbatical year

("a Sabbath unto Hashem") –

that the concept in it is not only the cessation of work,

but then there is the elevation of Malchut⁹⁹,

and one performs a higher service –

service in matters of holiness,

which is above the world.

And may it be His will that this speaking should add in the study of the Rambam and contemplation of the Rambam,

including in the studies "to correct the opinions and straighten all deeds".

And for example –

the aforementioned study of "Arise and let us do our work",

that one says to the inclination that he cannot interfere with our deeds and our service

("let us do our work") –

the doing and work of Israel of fulfilling the desire of the Holy One, blessed be He, to make for Him, blessed be He, a dwelling place in the lower realms,

and a true dwelling place is specifically when the king sleeps there

(reclining),

sleep on the Sabbath is a delight¹⁰⁰. Therefore nothing can interfere

(and "defile")

the dwelling place,

because its essence is the place of the king's sleep and delight.

And regarding all matters that confuse, one says "Arise and let us do our work" in making the dwelling place for Him, blessed be He,

and through this one sets aside

("Arise")

every thing in its proper place..

And all this hastens even more the true and complete redemption –

when there will be a dwelling place for Him, blessed be He, in the lower realms, revealed in perfection.

And may it be His will that this should come to actuality,

until in a manner of seeing –

beginning with the study of Torah in a manner of seeing¹⁰¹,

and so on –

seeing of Divinity in the entire world,

"and the glory of Hashem shall be revealed, and all flesh together shall see that the mouth of Hashem has spoken"¹⁰².

And in the manner of "You are standing this day, all of you etc. to enter into the covenant etc." "and to make you high above all nations",

"all nations whom You have made shall come and bow down before You"¹⁰³.

And all this –

with the greatest joy and goodness of heart,

as it is written "Gladden the beloved companions",

that a great joy is drawn into "the beloved companions",

until in the manner of "there You shall rejoice".

[The explanation in chapter one –

the connection of chapter three and chapter four –

was printed above (in brief) in the reviewed talk, note⁸⁷. And below –

completions to this talk]:

The ¹⁰⁴ concept of three and four

(drawing down and raising up –

"reward for the poor" ¹⁰⁵)

is also seen in the Mishkan and the Beit HaMikdash –

where the entirety of the service is reflected:

In the Mishkan and the Beit HaMikdash there was the Menorah of three branches –

and the Menorah's concept is light,

to illuminate in a manner of drawing down from above to below;

and the Table of four branches –

and the concept of the Table is eating in inwardness,

below.

And the concept of three and four is also drawn into Torah:

In "matters of damages" ¹⁰⁶ –

which specifically consists of "the four primary categories of damages" ¹⁰⁷,

because the concept of damages is specifically below in the world of Asiyah

(the world of four –

even I made it).

And likewise in "matters of piety" ¹⁰⁶ –

Pirkei Avot.

And it can be said that this is hinted at in the third and fourth chapters of Pirkei Avot.

And since this is called "matters of piety",

it is understood that it has a connection to the Nesi'im of Chassidus,

the Baal Shem Tov

(founder of the general teachings of Chassidus)

and the Alter Rebbe

(founder of the teachings of Chabad Chassidus) –

who are generally like drawing down from above to below (three)

and service from below to above

(four),

and on Chai Elul,

the birthday of "the two great luminaries",

the union of both of them together occurs –

just as on this Shabbat the union of chapter three and four occurs,

in one continuum.

And to add,

that this is also hinted at in their names:

"Yisrael" –

"Yisrael, in whom I will be glorified" ¹⁰⁸,

like we say before the chapter "All ¹⁰⁹ Yisrael have a share in the World to Come, as it is stated ¹¹⁰ 'And Your people are all righteous... the work of My hands for Me to glory in'"

(and as mentioned from the glosses on the Zohar, the explanation of the four expressions "for praise and for a name and for glory",

corresponding to three levels] –

a drawing down from above to below;

And this is drawn into "Shneur",

two lights –

the light of the revealed and the light of Chassidus ¹¹¹,

down to "Zalman", the letters of "lizman" (for time) ¹¹²,

which is primarily in the world of Asiyah

(the world of four).

There occurs the union of both of them together –

three and four,

the union of chai

(Mishnayot in chapter three)

and chaf-beit

(Mishnayot in chapter four)

letters with which the world was created on the twenty-fifth of Elul,

as it will be on Rosh Hashanah –

the unification of kaf-hei and chai

(Yesod and Malchut),

"in Our image, after Our likeness" ¹¹³,

until from this "koh" becomes "zeh",

until twice "zeh" –

the quality of teshuvah,

to bring back the righteous in teshuvah.

And in the world of Asiyah –

which stands on three pillars

(Torah, service, and acts of kindness) –

the revelation of the ten utterances with which the world was created* ¹¹³ occurs,

through the twenty-two letters

(as stated in Sefer Yetzirah ¹¹⁴),

and according to the teaching of the Baal Shem Tov, brought and explained in Shaar HaYichud VeHaEmunah ¹¹⁵ of the Alter Rebbe

(whose birthday is on Chai Elul),

that the letters bring into being and vitalize the creation every moment from absolute nothingness,

And very soon this will be seen openly in the creation –

"and the glory of Hashem will be revealed" –

the koh that acts in the acted-upon,

And in addition to "the world stands on three things" –

there will be the revelation of the aspect of the Merkavah and the Throne of four legs,

also the fourth leg corresponding to King David –

which adds more strength to "the world stands",

"these are the generations of Peretz" ¹¹⁶ is written plene ¹¹⁷,

which is more than the plene spelling of "these are the generations of the heavens and the earth when they were created" ¹¹⁸.

And then one comes to "magnify Torah and glorify it" ¹¹⁹

(as is said after the chapter) –

expound and receive reward ¹²⁰,

because "the spirit of impurity I will remove from the earth" ¹²¹,

consequently one will not need to engage in Torah to refine the world,

this will have been accomplished beforehand.

And there is the "reward for the poor" –

"He who bestows good upon the guilty" ¹²² –

a good sign and a good mazal ¹²³,

and especially on Chai Elul when the mazal of the Baal Shem Tov and the Alter Rebbe prevails,

Until there is the primary and prominent good –

the true and complete redemption through Mashiach Tzidkeinu speedily in our very days,

and with actual joy,

truly in our days.

Standing in the month of Elul,

and especially on Chai Elul which infuses vitality into Elul –

we remind again,

and as discussed many times in previous years –

about the effort to do with vitality in all these matters of service of the month of Elul,

as hinted in the initials of Elul –

Torah, service, and acts of kindness,

teshuvah and redemption.

And it should not remain as a hint and initials

(in the word "Elul") –

but rather come down into actuality in an increase in Torah, service, and acts of kindness,

teshuvah and anticipation of redemption,

and from this there should also be a lasting effect afterwards,

as preparation for the new year.

In addition to this –

standing at the beginning of the school year –

one also reminds about the matter of Mivtza Chinuch,

to see that every Jew should receive a proper education in holiness.

And this is also a fitting preparation for Rosh Hashanah –

for the Giving of the Torah was dependent on "our children are guarantors for us"¹²⁴,

which depends on the manner of education of the children,

meaning that the Giving of the Torah was a great "cheder" of children;

and Rosh Hashanah is especially connected with the Giving of the Torah,

as we say in the verses of Shofaros in the Rosh Hashanah prayer –

"You were revealed in the cloud of Your glory etc. and with the sound of the shofar You appeared to them",

connected with the shofar of Rosh Hashanah,

and preparation for the shofar of the future to come.

And about this also we remind regarding the matter of Hachnasas Orchim –

which is greater than receiving the face of the Shechinah¹²⁵:

Since guests have arrived here,

and more guests will arrive after Shabbos,

on Sunday

[for every Sunday is connected with the first Sunday,

as explained in Likkutei Torah¹²⁶]

etc. –

to be within the four cubits of Torah and prayer and acts of kindness of the Rebbe, my father-in-law, the Rebbe, the Nasi of our generation –

one must surely fulfill with them the great mitzvah of Hachnasas Orchim,

with a pleasant countenance.

And through the increase in Hachnasas Orchim, which is greater than receiving the face of the Shechinah –

there will also be added more in the writing and sealing for good immediately –

beginning already from Rosh Chodesh Elul,

and certainly on Chai Elul which infuses life into Elul,

and certainly on Rosh Hashanah,

A writing and sealing for good,

for a good and sweet year,

in the revealed and manifest good,

below ten handbreadths,

with children, life, sustenance, and prosperity,

And it will be a year of light,

a year of blessing,

a year of joy,

a year of gladness,

a year of splendor and glory,

a year of good assembly,

a year of great merits,

a year of life and kindness,

a year of great goodness,

a year of good destiny,

a year of the ingathering of all exiles,

a year of learning,

a year of Moshiach our righteousness,

a year of great miracles,

a year of strength and a year of service with joy,

a year of redemption,

a year of charity and Zion speedily,

a year of uprightness,

a year of exaltation,

a year of joy and gladness,

a year of praise,

a year of prayer,

Torah and repentance,

to bring the righteous to repentance,

And may the Holy Temple be built speedily in our days, and grant us our portion in Your Torah.

And as mentioned –

through engaging in Hachnasas Orchim,

which is greater than receiving the face of the Shechinah –

one attains a writing and sealing for good,

in the light of the face of the King of life¹²⁷.

And I, the beginner –

particularly through a material participation

(relative to the spiritual)

in the Hachnasas Orchim of "Esh"l",

as was previously announced in connection with and after the reading of the Torah of "Ki Savo el ha'aretz v'yarashta v'yashavta bah".

And speedily may we all who live here in the diaspora –

go,

together with the guests,

with the clouds of heaven¹²⁸,

to our holy land,

and there we will be guests,

and even more –

householders,

for "all of Israel have a share in the World to Come, as it is said: 'And Your people are all righteous, they shall inherit the land forever, the branch of My planting, the work of My hands, to be glorified.'"

"When you come into the land and possess it and dwell in it, you shall take of the first of all the fruit of the ground",

in the third Holy Temple,

And all this –

speedily in our very days,

below ten handbreadths.

The Rebbe, the Admor shlita, gave the food and wine to R. M.Y. shiy'

(for the guests shiy'.)

Afterwards he said:

Those who need to make a final blessing,

will surely make a final blessing.

Afterwards he began to sing the niggun of the hakafos of his father, of blessed memory.