Out To War Via Serenity and Calm - A Taste of The World To Come
Shabbos Parshas Ki Seitzei, 14th Day of Elul, 5751 (1991)
Verbatim translation of the sicha. (a few words in italics were added for better flow)
In this sicha, the Rebbe reveals the “recipe” of how to effectively transform this world from a ‘house of G-d”- into a “home of G-d”-via a “new” mode of living which will effectively bring about the final redemption -
It begins with redemption within ourselves on a level which is able to reveal our true essence - something not available to us prior - the new era beginning 1988 .
In this sicha, the Rebbe asks that we step out of the exile ,stress, intense, competitive mode of Jewish day to day living of the past tekufa/time period- most often inspired by “should’s” and externals - and step into a kinder, softer, compassionate, expansive, relaxed, “being” mode of Jewish living - inspired by internals - ie. tuning into the pnimiut/inner desires of the heart.
The pnimiut desires are actually the desires of G-d’s Essence, as G-d wishes to be manifested through each individual. The balance achieved via this new mode of “service” allows us to experience, a “taste of the world to come” - a natural state of calm, presence, joy, expansiveness, compassion and faith- despite the fact that we are still “at war”- finishing the last bits of exile service left, before the days of the complete and final redemption.
Ois Alef
The order of Kerias Hatorah is that from the place we left off in the reading of the Torah portion on Shabbos morning- we read Shabbos afternoon by Mincha. This is how on the first Shabbos (of the year), first we read during Shacharis from Bereishis, and then we read during Mincha - “Eileh Toldos Noach/These are the offspring of Noach'' ; ten pesukim/verses, or more…. And we read it this way every year, and (find that ) there is always a connection between the reading of the two Torah portions side by side. .
And thus it must be understood in relation to the two portions read this week - Ki Seitzei (in Shacharis) and Ki Savo (in mincha) - in that (they appear to be) opposite in nature one from the other ; when it comes to the name of the Parsha (the name refers to the content of the entire parsha), Ki Seitzei and Ki Savo - going out and coming in- they are clearly opposite in nature one from the other.
And in the content (and the beginning and head of ) the Torah Portions, “Ki Seitzei Lamillchama Al OIvescha/And you will go out to war upon your enemies' ' and “Ki Savo El Ha’aretz …. Vyirashta Vyashavta Bah/ And you will enter her ( Eretz Yisrael) and posses and settle the land” - going out to war and settling in the land- are (also) opposite and different situations one from the other.
(This is ) despite the fact that the war (of Ki Seitzei) was (promised) in a way that “ Hashem will give them to you in your hands, and you will take captives (as in the continuation and ending of the written narrative) ” Yet (bottom line) it (war) is still aligned with the state and condition of the lack of menucha and hisyashvus/tranquility and settlement/calmness .
As is also emphasized in the psak din/halachik ruling of the Ramban, in that once getting involved in going out to war, a Jew has to put all his hope( in Hashem) - completely putting his soul in His hands, and abandoning any thought about his wife and children etc ; he must turn his attention away from all matters, and be totally focused on the battle etc. with his whole heart and whole soul - this is completely opposite from the state and frame of mind one is having when settling the land!!! “each person under his vine and under his fig tree” and (the time ) when there is the mitzvah of bikkurim ( as the mitzvah of bikkurim begins only after they conquered the land) “From the first of all the fruits of the earth” (from the seven species which the land of Israel is praised for). (these above are) done in the way of “ and you should rejoice in all the good “,( as the rest of the Parsah of Ki Savo continues), from a state of menucha/tranquility and shleimus/completion.
Ois Beis
And in accordance to the explanation of the content of the parshios, it’s also as such in the service of man to his maker :
For (In a spiritual sense), “Ki Seitzei L’milchama Al Oivecha” refers to the G-dly soul’s descent from her root and source above ( from the world of Atzilus, about which is said “ the soul that you put within me me is pure”), descending below, (into the material world of Asiya, about which is said “you created her etc. formed her etc. blew her into me etc. guard her within me etc.” ) ,to be enclothed in the body and animal soul, in order to clarify and purify them through the clarifying and purifying of one's portion of the world.
This service in the way of war with the apposer - (your enemy), is particularly for the time period of exile. For due to aspect of the hidden and concealment of the darkness in that tekufa/time period, there is more emphasis on “the apposer '' , and therefore there is a need for “war” in order to nullify it.
(In contrast), Ki Savo -” And you will come to the land which Hashem your G-d gave you, as a portion, and you will inhabit it and settle in her “ refers to the service (carried out) in a way of serenity and peace ,to an era when the Jews live in their land and the Beis HaMikdash is standing on its designated place (more like it was in the days of Shlomo Hamelech) this is the direct opposite in actuality of the state and situation of Parshas Ki Seitzei - “And you will go out to war on your enemies”., which is the service in the time of exile.
Ois Gimmel:
Furthermore and primarily :
The content of Ki Savo, “ And you will come to the land which Hashem your G-d gave you as a portion, and you will inhabit it ,and settle in her “ of the Torah reading (which is eternal ) on this day, is also relevant to (and primarily so to), the “coming into the land” possessing and settling of Eretz Yisrael in the future Era of the true and complete Redemption through Moshiach Tzidkeinu.
According to this , the difference, and the contrast between the parshios of Ki Seitzei and Ki Savo (that are read on this day) is more emphasized - not only in the two ways of service (in the way of war and in the way of serenity and peace) which separate the two , but in the main difference between the service and the reward ; for Parshas Ki Seitzei refers to our service and deeds (including - the time span of exile)- while Parshas Ki Savo which is tied in with the ultimate reward of the Era of the Redemption.
And this matter is emphasized also in the saying and learning of the two prekaim of Maseches Avos this Shabbos, (perek alef and beis).
In the beginning of the first perek (the verses) “Moshe received the Torah at Sinai and gave it over etc” to every single Jew through every generation. “And establish many students’” ,- emphasize the general service of the Jewish people in the observance of the Torah - (while) at the end of the second perek/chapter, “and know the reward of the righteous in the future to come - (time of geulah) -it is emphasized the concept of reward.
Despite the fact that the service and reward are of different natures (and chapters) , and in different times; as our sages have said “today is to do them, tomorrow to receive reward”, nonetheless ,we read and learn both,( the chapter of the service and the chapter of the reward) in one Shabbos, in one continuation (no break between them) and furthermore - it’s like one perek/chapter..
Ois Daled:
And the point of explanation of this is :
By starting with the keriah of parshas Ki Savo and afterwards continuing on with the keriah of parshat Ki Seitzei ,it is like an explanation and elucidation for parshat Ki Seitzei - in that the service of “war” , (Ki Seitzei Lamilachama Al Oivecha/You should go out to war on your enemies”) must also be in a way of menucha/serenity and hisyashvus/feeling settled and calm. (“Ki Savo El Ha’eretz v’gomer V Yarashta V’yashavta boh'', `` You will come to the land etc, and you will inhabit and settle in her”) .
And more than this, in the generalities of the service (of Ki Seitzei/You should go out to war), there is already a foretaste and example and more of the beginning of the state and condition of the reward (Ki Savo/And you will come to the land) ;
For in the wording of the Mishna of Pirkei Avos: “V’da Shematan Secharan Shel Tzadikim l’easid Lavo/And know that the receiving of the reward of the Tzaddikim in the World to Come”, we can say. that an explanation for this is that the service itself is through connection and unifying (Da’h/know - Da’as is the language of connection and unification) with the condition and state of “ Secharan Shel Tzaddikim Le’asid Lavo/The reward of the righteous in the world to come”, which means that in the time of service (Hayom La’aosam/Today is to do them) we can have a taste and example of the beginning of the reward in the world to come!!!
And we could say that this matter is alluded to also in parshas Ki Seitzei herself - because in her it states the commandment of giving the wages of a worker, in the manner of ‘Byomo Titen Schar/paying his wages on the day of “. And from this it is understood also in regards to the giving of the wages of the service of Bnei Yisrael through Hakadosh Baruch Hu (like the example of the Ba’al Habayis - master - that hires “workers” “Ba’al melachtecha sheyishalem lecha schar peulosecha/the master of your work should pay you the reward for your accomplishments”, as in the language of the mishnah in Pirkei Aovs of this week”)
Because in addition to the “receiving of the reward of the righteous in the world to come’ - “lemachar lekabel secharim/tomorrow to receive the reward”, we have to say that there is also the payment that is given “bo bayom/on the same day” “Beyomo /On the same day (Hayom L’aasosam/Today is to do them’) you should be given the reward, as follows:
Footnote 18
In addition to the law that is said in our parsha (ki Seitzei) we have (in pesukim) before this - “Ki Savo B’kerem Rei’echa, V’achalta Anavim Knafshecha Sev’echa/When you enter another man’s vineyard, you may eat as many grapes as you want, until you are full” and “Ki Savo B’kamas Rei’echa Vkasafta melilos b’yadecha/When you enter another man’s field of standing grain, you may pluck ears with your hand” (Rashi explains that) the pasuk is referring to a worker (not just anyone), and( Rambam in the halachos of paying workers states that ) says that it is a mitzvah that he should leave for them to eat from that which they are working with.
And this can also be a reference to( on a deeper level) the service of a Jew in the vineyard and field of Hakadosh Baruch Hu. (Who is called “your friend” - parshas Yisro, etc.).
For Hakadosh Baruch (also) leaves for them to eat. (this includes all the needs of a Jew, all of it is called in the name of food), according to their need, be it things that are necessary for the existence of a Jew (work in the field- grain is a staple food, necessary for survival) or be it things of pleasure (service in the vineyard - the vine, and the wine it produces, represents pleasure and enjoyment.)
OIs Hei
And this will be understood by prefacing with the explanation of the matter of “Ki Seitzei lamilchama Al Oivecha/Because you will go out to war on your enemies” . As Rashi explains, this verse is speaking of a “milchemes reshus/voluntary war” in the service of man.
(Now) according to what was said above (ois beis), in that ‘Ki Seitzei Lamilchama Al Oivecha” alludes to the general service of man in the world - how then do we explain that this verse is speaking of a voluntary war (a war which is not a command and obligation to go out to, yet nonetheless is the will of a Jew to do so)?
Isn't going out to the war of clarifying the body and animal soul and one’s portion of the world a command and obligation?
And through this, we come to an additional question - relevant to the payment of reward on the service.
“Reward/payment” is only relevant to a worker who hired himself out to work for the employer in exchange for payment, because lacking this, he has no obligation to work for the employer. This is not so in regards to a servant purchased for his master and thus is obligated to serve his master - payment is not relevant to him. And because the Jewish People are also obligated in the service of Hashem as is the law of a servant, as it is written “The children of Israel are My servants” and even more than the obligation as servants, because “ I (was not) created (other than to) Shameish Es Koni/serve -radiate my maker. What’s this idea of paying of wages/reward for the work and service to his Maker - isn’t payment given for work that is in the way of “reshus/voluntary” (milchemes reshus), and not on work that is in the way of obligation?
Ois Vav
And we could say that the explanation for this is - in accordance with the specifics of the language “Ki Seitzei L’milchama Al Oivecha/For you will go out to war on your enemies”- Specifically the word “Seitzei-you will go out”
The service of man in the world is in the way of ‘going out” (Seitzei) from his true place - not only in relation to the standing of the neshama in the world of Atzilus (Neshama Shensata Bi Tehorah Hi/The soul that you put in me is pure), as we said above. But only, and (mainly), in relation to the first root and source - above all of “seder hishtalshelus/order of descent” (including also above the beginning of the order of descent - from the first Tzimtzum/constriction) in that “Machshavtan Shel Yisrael Kadma Lechol Davar/The thought of the Jewish Nation preceded all entities”.
And through them Hashem is Kingafied - through the way of creation of seder hishtalshelus/order of descent, as the saying of our Sages; “In who is He Kingafied? Through the neshamos of the Tzaddikim”-for that they are “Chelek Eloka Mamash/part of Hashem literally” - one reality with the Essence and Existence of Atzmus/Source Yisbarech/blessed - “Yisrael and Kudsha Brich Hu Kula Chad/Yisrael and the Blessed Be He are all One”.
And we could add that this matter is also alluded to in what’s written in the continuation of the parsha “ V’lo Ava Hashem Elokecha L’shmoa El Bilaam gomer, ki Ahavcha Hashem Elokecha/But Hashem your G-d did not want to listen to Bilaam/ Hashem your G-d transformed the curse into a blessing for you, because the Lord, your God, loves you” - as it is elucidated on in Lekutei Torah, that “Hashem is your G-d Mamash/Literally” - in that every person of Yisrael has an aspect (and how much more so -) enlightenment from the name of Hashem Mamash; as it is written “Ki Chelek Hashem Imo Yaakov Chevel Nachalaso/Because G‑d’s portion is His people; Jacob is the rope of His inheritance”, so they are a portion and enlightenment from the name of Hashem Mamash/literally!!. - and not just the Hashem of the lofty ones , but Hashem in the lofty ones. And not just only the four letters of the name of Hashem (yud kei vav kei), but also in the aspect of the tip of the letter ‘yud” which transcends the name of Hashem, and in the aspect where there is no reference to any letter or tip at all , until Atzmus/Source of the Blessed One.
On this basis, we can explain that “Ki Seitzei L’milchama/And you will go out to war etc.” refers to a voluntary war. Because the Jewish people are a piece of Hashem, “Yisrael Vkudsha Brich Hu Kula Chad/Yisrael and the Holy Blessed He are One”, thus they completely transcend the existence and relation to the world , as well as (transcend) the service of the world;
And so, their descent into the world (in the way of going out (Teitzei) from their true place (in the way in which they are One with Hashem ) is for the purpose of the work of clarifying in the world after Seder Hishatalshelus of the creation of the world was done, with the consent of Yisrael (kaviyachol) ; for through them, Hashem is “Kingated” to create the world , and therefore , their descent to the word, and their service in the world, is in the aspect of ‘Milchemes Hareshus/Voluntary War” .
From one aspect - from the side of the reality of the Jewish Nation in accordance to the way they were created in the world -( then yes), their service is in the way of an obligation - “Ani Nivraisi Leshamesh Es Koni/I was created to serve/radiate my Maker “
However, from the aspect of their true reality, which transcends the world (which is why it is stressed the word ‘“Seitzei- Go out” , as their creation in the world is after their going out from their true place which transcends Seder Hishtalshelus/order of descent of the creation of the world, to the point that it was through them that there is ‘kingship’ on the creation of the world - their service is in the way of “reshus/voluntary” in the voluntary war which the pasuk speaks of .
And through this it is also understood the generality of the matter of payment of reward (which is not relevant in the service that is from the aspect of chiyuv/obligation like the work of a servant to his master) - because from the aspect of the true metzius/reality of a Jew who transcends the world, their descent into the world is for the need of the service of clarifying the world is n the way of reshus/voluntary.
Footnote 39
This can be understood based on what’s explained elsewhere in regard to the tefillah of maariv which is a voluntary teffilah; when something is voluntary (it actually) transcends obligation - because when you do something which is voluntary/optional, it demonstrates an aspect which is much higher than what your own frame of reference could reach, (as explained in Likutei Torah on Shir Hashirim and other places). And from this we could understand the great superiority of this (type of )schar (of reshus/voluntary)- in that even though the response that comes from above is a result of your own efforts below, at the end of the day, the type of response from above (aroused through voluntary service ) is much higher than anything one’s arousal from below can reach otherwise, for a person is tapping into his true Essence, the place where he is one with Hashem.
Ois Zayin
And in addition to the explanation of the matter of paying reward for the service - we must first preface the general explanation of the service of “Ki Seitzei L’millchama Al Oivecha/Because you will go out to war on your enemies”:
The going out (Ki Seitzei) of the neshama from her true place of “Yisrael Vkudsha Brich Hu Chad Hu/Yisrael and the Holy Blessed Be He are One” - to descend below to be enclothed in a body in this material world - is because Hashem wanted there to be for Him a dwelling place below. So despite the fact that ‘before the creation of the world Hashem was alone, Yachid Umiyuchad / One and Only and filled every space of this world that He created, nonetheless it is through the Hishtalshelus/chain of evolvement of the worlds, and the descent from level to level….that this physical material world mamash/in actuality, is created . And this is the lowest ,on a level that there is no lower beneath her in the matter of the concealment of the light of Hashem!! …
So arose in the desire of The Blessed to have Nachas Ruach/Pleasure before him when the Sitra Achra/Other side is suppressed and the darkness transforms into light etc. , so that there can be in this lowest of worlds the revelation of Atzmus/Essence of the Blessed will be.
And therefore ;
In order that the actions of Yisrael in the making of a dwelling should be from the side of the tachtonim/lowest world - there is a need for the neshama to go out from her true place in the Blessed Essence, and descend down below to be enclothed in a body ,in the present material world (like all the created beings of the world) that have within them the metzius/condition of the apposer (oivecha/your enemy) which they need to contend with (milchama/war) .
And in order that the service of the Jew should affect and make a dwelling for the Blessed Essence, (not only on the level of G-dliness which is relative to the world, but a dwelling for the Blessed Essence !, as in the example of the dwelling of a person in which in it (his home) his whole essence is revealed!) - there is a need that in their descent below, it should be apparent that they're going out (Ki Seitzei/when you go out, in the present language)of their true place within the Blessed Essence!
When he was one with his Essence before he “went out’ , no aspect of himself was denied - including his Tohu, physical, mundane, feminine aspects, that which were minimally utilized in the previous service, that of “the level of G-dliness as He relates to the world “
In another style: The novelty of the descent of the soul below is that also when it is in the aspect of the condition of being an existence, he is still One with the Blessed Essence (As is emphasized in that even in the status and condition of having descended);,a Jew cannot detach chas v'shalom from the Oneness of Hashem. And therefore , the novelty happens through her (the Jew), in that also in the tachtonim/lower world, there is made a dwelling for the Blessed Essence!
When incorporating Tohu lights into his day to day activities, and thus this world becomes a much more feminine world - softer, more loving, pleasant, non judgemental , peaceful world - at the same time that he is making this world a “home” for himself, a Jew is making this world a comfortable home for G-d, because he always remains connected to Essence aka, he is an aspect of G-d having a human experience.
Ois Ches:
And we could say that this matter is alluded to also in parshas Ki Savo that we read as a continuation of parshas Ki Seitzei.
“Ki Savo El Ha’aretz/When you will come to the land” - Even though the true place of the neshama transcends the word (Eretz),nonetheless, when he goes into to the world, not only is he going out from there (Ki Seitzei), but more than that, he comes into(Ki Savo) (meaning) he enters into and is enclothed in a body, which is in the “Aretz” (from the language of artzius/nationality)
Footnote 44 - and in the language of the Alter Rebbe: the material body which is materially similar to the bodies of the nations of the world - in order that her service of clarifying the world should be from the aspect of the tachtonim/lower world.
And through this it becomes “the land” (with the”Hei” of knowing ) - Eretz Yisrael.
“Why is her name called Eretz? Because she wanted/ratza - to do the will of her maker”.
“And more than this, “ the land that Hashem Your G-d gives (all who give with a good eye are “givers”) for you as an inheritance” - it should be apparent in the land that this is the inheritance of the Jewish People.
And it should be in the way of “yarashta v’yashavta bo/you inherited and dwelled in it”, in that it becomes the makom kavuah/established place of the Jewish people, a place worthy and fitting for the transcendence of Yisrael- so that they could be one with the Blessed Essence ; (this unity takes place when) we affect the Aretz/land (tachtonim/lowest world) so that it becomes a dwelling for the Blessed Essence.
And this is even more emphasized in the continuation of the parsaha “V’lakachta Meireishis kol Pri Ha’adama/And you will take from every fruit of the land etc.” - the mitzvah of Bikurim , for through the service of a Jew in clarifying the world it is revealed in the world the true entity of a Jew - who are called “Bikurim/firstfruits'' - (as is written “as the firstfruits of the fig tree in the beginning, I've seen your patriarchs'', “Sanctified is Yisrael to Hashem, the first of his crops'') - because they preceded everything, that they are One with the Blessed Essence , and therefore, it is through them that the land become a dwelling for the Blessed Essence.
Ois Tes
And according to the content of the service there becomes as well the payment of the reward for the work - “Schar Mitzvah Hi Hamitzvah Atzmah/the reward of the mitzvah is the mitzvah itself’!
For after the Alter Rebbe explained that the “purpose of the creation of this world is that Hashem craved/desired that there should be for Him a dwelling in the lowest world”, he continues “and know that the days of Moshiach , and particularly when the dead will be resurrected, is the purpose and completion of the creation of this world, as for this (purpose), it was created from the outset”
And he continues in the next chapter that the purpose and completion of the days of Moshiach and the resurrection of the dead is the revelation of the Infinite Light in this physical world. This is dependent on our actions and work the entirety of the time spanning the exile, because what causes the reward of the mitzvah is the mitzvah itself, as through its performance, man draws down the *revelation of infinite light Blessed be He from above to below to be enclothed in the physicality of this world etc.”
As if to say, that the payment of the reward for the service, is the content of the matter of the service itself - the revelation of G-d in the world - in that there will be for the Blessed a dwelling in the lowest world.
In this context, we can explain the manner in which G‑d fulfills the commandment, “Give him his wage on that day.”
Since the performance of every mitzvah draws down the revelation of G‑dliness in the world, thus it comes to be that as soon as one performs the mitzvah, he receives the reward - the revelation of G‑dliness, immediately (and not just because of “on the day of” “Give him his wage on that day.” but also because every *single individual mitzvah on it’s own, represents a personal redemption. V’Keyotzei Bo.
And more, and this is also the main thing- that also the (main point)the reward at this present time is (only) “ locked in a (treasure) chest”, and is already in possession of the “worker” - (every single Jew)! And more than that is that in his hand he has permission to open the chest (and reveal the reward) in every minute that he wants! - through this he adds another ‘one mitzvah”’;for through her (the mitzvah), he can outweigh(tip the scale) for himself and the entire world to the side of merit, and thus affect for him and them deliverance and salvation the true and complete redemption through Moshiach Tsidkenu.
For then, (in the days of Moshiah, particularly when the dead will be resurrected, the schar will be revealed, “ the revelation of the light of Infinite Blessed He in this physical word, like it is written “and the glory of Hashem will be revealed and every flesh will see together etc.”
And added to the receiving of the reward in the way of ‘beyomo titan scharo/payment on the day of”, he also has “matan scharan shel Tzaddikim l’easid lavo/the receiving of the reward of the Tzaddikim in the future to come”, and “tomorrow to receive their reward” (in the 7th thousand year) - the generality of the reward of the deeds and actions of all the prior generations throughout the span of 6,000 years of the existence of the world - including as well the reward of the service of the Jewish people in the days of Moshiach -and specifically when the dead will be resurrected (all the Jewish people of the the previous generations), for precisely then there will be the service of studying Torah and observing the mitzvoth in its purpose and completion: in the study of Torah, “Torah Chadasha Meiti Tetzei/A new Torah from My Essence will go out”, which is the revelation of pnimius/the inwardness of the Torah, “Sod Taami Utzefonis/the esoteric reasons and mysteries’, and in the fulfillment of the mitzvos (in addition to the completion of the fulfillment of the mitzvos, which include those that are dependant on entering Eretz Yisrael and inhabiting and dwelling in her, and the building of the Beis Hamikdash, such as the MItzvah of Bikurim) - we will “hashleimus hayiseira , kmitzvas retzonecha/ a greater level of completion - through “mitzvas of your desires/will”.
Torah Chadash = Toras Moshiach = Torah of the holiness of all things feminine ie. emotions, body, pleasure, mundane, physicality, nature etc = revealing deepest truths of Hashem via hearing the ‘voice” of the higher Tohu lights= mitzvos retzonecha = retzon Hashem accessed via the pnimius of the heart see Tanya Igeres Hakodesh epistle 4. See Sicha Erev Chag Hashavuos Vyom Beis D’chag Hashvuos, Nun Alef.
Ois Yud
*On a deeper level, a foretaste and example, and the beginning of the matter of schar is in the service itself (before we arrive at the time of the payment of reward for specific service - we have it from the aspect of the obligation of “Beyomo titen scharo/on the day of, pay his wages” ) right away, in the beginning of the service.
For according to what we already said - that the service and the reward is one matter - as through the service of a Jew who is One with the Blessed Essence, he affects the revelation of the Blessed Essence in the world, this is also relevant to the condition and status of a Jew even before he begins his service, before creation - for “prior to creation of the world Hashem was Alone, One and Only and filled every space in this world which He created”.
Only that (here) there is an added novelty which is the most important (as this was the whole purpose of creation) , which is that through the service of the Jewish people, (who are one with the Blessed Essence), there is the revelation of the Blessed Essence in the world, a dwelling place in the lower world.
And this matter could and must be recognisable already in the beginning of the service! - in that the service of a Jew in the world doesn't begin with the status and situation of the present, after the creation of the world and the descent of the neshama to the world, but rather - with the status and situation of the future, the world to come -( days of Moshiach), in that it be like the status and situation of the past, before the creation of the world (for it was created from its inception to be this way) - in that it is apparent in a Jew his true Essence as it was prior to his descent below , as One with the Blessed Essence, and it is apparent in the world the status and situation which was prior - that Hashem filled the entire space in which this world was created - for through this, it is much easier to complete the intent of the creation through our deeds and service to make for Him , the Blessed a dwelling in the lower world.
Ois Yud Alef
According to this we can explain also the continuity of the parshios of Ki Seitzei and Ki Savo, which is emphasized by reading them in one Shabbos:
The continuity of the parshios alludes to the fact that the service of “Ki Seitzei Lamilachama Al Oivecha/For you will go out to war on your enemies” (which refers to the generality of our deeds and service in the world, and particularly in the time of galus), is done in the way of “Ki Savo El Ha’aretz/ And you will come to the land” (and immediately) “Veyarashta Vyashavta Bah/And you will inhabit and dwell in her”(relevant to the true and complete redemption through Moshiach Tzidkeinu (as we said above in ois gimel) . It is such that also the service of war in the clarification of the world is in the way of peace and serenity - because (this is how it is that ) in the time of service (Hayom La’asosam/today is to do them) -the status and situation that was before creation is apparent in the Jewish People,, and through them, in the world - (in that it is like we said above- the status of Ki Seitze/And you will go out) and the status and situation of the future to come (Ki Savo/And you will come) (at the same time)
And therefore : The service of war is through the knowledge and recognition that in the truth of the matter, there is no genuine reality of the apposer - because the situation is that of “on your enemies”, “transcendent from your enemies” - and thus her function and purpose is (literally) that Hashem your G-d will give her into your hands’- and more than that “and you will take his captives” (his captives, that of ‘your enemy”) specifically, this alludes to the 268 sparks of the world of Tohu (the source of ‘oivecha/your apposer) that fell, and were captured (captives) in the material things of this world - which through the service of a Jew in their clarification , they become - “and you will take captives” - which is that you are also able to receive the lights of Tohu/unbound lights (Esav), which are higher than the light of tikun/bound lights, (Yaakov)!!!
As alluded to in what is written in the continuation of the parsha - “Vehaya Haben Habechor Lsniah/And it will be the oldest son of the hated wife”, in that through the clarification of this world (the hated) we draw down the lights of Tohu that precede (the bechor/the oldest) the lights of Tikkun!!!
And even more, is that it becomes revealed in the world our true essence, which is that Yisrael ( Yaakov in his completion) is “first’, (that we are bikkurim/firstfruits) and that he transcends the world of Tohu, for prior to the Tzimtzum/constriction 70 , like the situation and status of the world in the way it was prior to the creation of the world (only that it now drawn down and revealed in the world)
Footnote 70 - and we could say, that this alludes to what is written (in Beraishes, Creation), “Veruach Elokim Merachefes Al Pnei Hamayim/And the spirit of Hashem was hovering over the face of the water” (this is Rucho Shel Moshiach /the spirit of Moshiach), as it was in the beginning of creation(as for this it was created from the beginning), because the root of the letters ‘merachefes” are the letters reish, ches, fei., which are the ref”ach - 268 sparks of Tohu , for their objective and purpose (via our deeds and service in the birur/clarification of them), is the revelation of ‘rucho shel Moshiach/spirit of Moshiach” which “hovered/merafeches” from the beginning of creation.
And more, and also mainly, - the service must be through peace and serenity (Because you will come to the land and you will inhabit and dwell in her), literally, menuchas hanefesh and menuchas haguf/body and soul at peace, for through this, Hashem gives every Jew all his needs, the physical and the spiritual, from His full , open, holy and expansive hand - from the outset, due to the necessity for the need of the service itself (and not under the premise of reward) !!,
As the Rambam states in regards to the physical compensations In the Torah, that we were promised….that there will be removed from us anything that holds us back from performance, such illnesses, war, famine and the like. And it will flow to us all the good and will strengthen our hands to be able to do the Torah, such as satiation, peace, great amounts of gold and silver .
And to add to this, also under the premise of payment of the reward which must be given in the time of ‘hayom la’asosam/this day do them “ and “beyomo titan scharo/payment on the day of”, and not just spiritual reward (and more of the revelation of the Light of Ein Sof Blessed be He), but also physical reward, as a foretaste and example of the physical reward that we will have in the days of Moshiach!, for in that time, we will not have famine or war….the good will be in great abundant flow and all the finest delicacies of earth”, goodness and delights (also) in the physical (as the outcome of the revelation of the Infinite Light of the Blessed, in the world)
Ois Yud Beis
And we could connect what is said above to the content of the time in which we read these Torah portions - as is known that “the set times (Moadim) of every year - in each one there is a relevance to those Torah portions that they fall out on “ The month of Elul:
The month of Elul is the last month of every year; in it we make a “cheshbon tzedek/take honest inventory” of our service of the whole year , in order to correct and complete all the matters of service in Torah , prayer, and *acts of benevolence, through the service of teshuva/return, (as is alluded to in what is written in our Torah portion: “ and her father and mother cried over her Yerach Yamim” - when a soldier in a milchemes mitzvah finds a captive girl, and brings her back, he has to allow her to cry for her father and mother for a month. ) .
And through this we come to the completion of the geulah. (as is alluded to what is written in our Torah portion “ and after this, you can come to her and be her husband, and she will be for you a wife”) “ This is like the matter in where it says on that day,”Bayom Hahu”, etc. (in the days of Moshiach) - she will call to Me my man” ; as our sages have said ‘ in the days of Moshichach there will be a marriage, as it says “Ki Boalecha Osayich/Because you will make me your husband. (Not only is the month about reflecting on the past year, but), it's also a month of preparation for the beginning of the service of the year to come.
And according to this, we could say that in the month of Elul, it is emphasized the connection of the two matters of service and reward; as the beginning of the service of the following year is after -, and a continuation of the completion of the service (and anyways, also the payment of the reward) of the passing year.
And this matter is alluded to also in the name of Elul. The Roshei Teivos/Head letters of “Ani Ledodi V’dodi Li/i am to my beloved as my beloved is to me ” - for the beginning of the service is in the way of arousal from below (I am to my beloved - and then My beloved is to me) , emphasizing the purpose and completion of all the service ( the Sechar) ; the unification of the “Ani/I” and the “Dodi/Beloved” (the Jewish people and Hakadosh Baruch Hu) - in the way of marriage “Vehayu Lebasar Echad/And you will be as one flesh”. (Yisrael and Kudsha Brich Hu are one).
As it is emphasized in the completion and sealing of the 40 days, which is hinted to in the 4 ‘Yuds” in the sefer Torah of (the phrase) ‘Ani Ledodi V’dodi Li/I am to my beloved as my beloved is to me’ -(the day of) Yom Kippur is the “day of our wedding”, “the day that we were given the last set of Luchos (tablets of ten commandments”, -until the compilation of the marriage in the days of Moshiach.
Also to bring to attention that the word “Nissuin/marriage” is also from the word “Nasso/to lift up”, “Nesius Rosh/lifting up a head”, in which her completion is (the time) of Moshiach. As it says on this: “ Yarom Veneso U’gava Me’od/he will be extremely exalted and uplifted, and higher than all” And though his efforts, there becomes the completion of the nesius rosh/uplifting of the head of every single person of Klal Yisrael!. And particularly through the kindling the spark of Moshiach which is in them, in the aspect of the Yechida/the most transcendent part of the soul directly emanating from Essence Yechida Lyachedcha/ the Yechida in order to unified, which is unified with the Yechida of the world - the true singularity of the world.
And the special emphasis is on everything we mentioned above - in regards to the (month of Elul) of the year Taf Shin Nun Alef - Tehiye Shnas Niflaos Are’enu. “Tihye -it should be” - is a language of command ; be it in relation to the revelation and coming of moshiach , who is very uplifted/exhalted etc. , and be it in relation to the marriage of Knesses Yisrael and Hakadosh Baruch Hu - Hashem and the Jewish people, which will be in the days of Moshiach.
And in the words of the Yalkut Shemoni “ The year that the King Moshiach will be revealed ….He will stand on the roof of the Beis Hamikdash…and say ‘Anavim, Higiah Zman Geulaschem/humble ones, the time for your redemption has arrived’. And because we now find ourselves in the last month of the year, it is impossible to push off Chas V’shalom the fulfillment of this promise, and it must be fulfilled teikef umyad - immediately - even on this day of Shabbos Kodesh!!!
And in simple terms - the month of Elul of the year Taf Shin Nun Alef is the completion and sealing of our deeds and service of all the time of the duration of exile’, and anyways, we immediately receive the reward of the days of Moshiach and Techias Hameisim, up to the reward of the 7th thousand, “Matan Scharan Shel Tzaddikim L’easid lavo/the giving of the reward of the Tzaddikim in the future to come”- but in the present! , on this very day (Beyomo Titen Scharo), and in particular close to the end (the time of menucha/serenity), and in this minute, mamash!
Ois Yud Gimmel
And in the month of Elul itself, right now it is the date of Yud Daled Elul.
Yud Daled Elul is Erev and the beginning of Tes Vav Elul, which in her is “Kayma sihera b’shleimusa/when the moon exists in her completeness. This hints at the completion of Yisrael ,who are compared to the moon, and who are “monin l’levana/count their calendar to the moon’. And in the future, they will be renewed like her. Especially that the moon receives its shleimus/completion through this (the unity), in that she receives the light of the the sun in the way and example of the matter of the marriage with Hakadosh Baruch Hu ( Shemesh Havayah/Hashem as compared to the sun), and Knesses Yisrael (who are compared to the moon).
From Yud Daled Elul and on , we study the laws of the Chag “30 days before the regel/sukkos” (Because the month of Elul is missing (a day) , we begin the 30 days a day before , on Yud Daled Elul).. This is the beginning and preparation of ‘Zeman Simchoseinu/Time of our rejoicing”;, the completion (Chazaka/strength of 3 x’s) of simcha/joy (it is written three times simcha on the Chag). This is tied in with the revelation of Yom kippur (the day of His wedding) on which is made the union of Hakadosh Baruch Hu and Knesses Yisrael/Jewish people.
And in more detail, “simchoseinu/ our rejoicing’ is in the language of plural ,being as we connect both simchas together; the simcha of above to below “Yismach Hashem B’maasav/Hashem will rejoice in his creations” and the simcha of below to above “Yismach Yisrael B’osav/The Jewish people will rejoice in their maker”, as in this is emphasized the unification of the general service (hayom l’asosam/this day, do them), with the reward (Lemachar Lekabel Schar/tomorrow you will receive the reward). Because “ maasav/his deeds… is the general matter of Hayom L’asosam/this day do them…and when he will complete the aspect of “hayom laasosam/this day do them” it will continue from there, in that Hashem will rejoice in his creations. And the joy is in the revelation of the pnimius/innermost aspect of Atik- which will be revealed in the future to come.
Atik Yomin: ( Aramaic, kabbalistic term; lit. “ancient days”); the inner dimension of Keter, a level which transcends the entire scheme of the ten Sefirot; an elevated spiritual level that is in absolute oneness with G-d’s essence
Ois Yud Daled
And a special addition for this generation - in that “Erev Shabbos’ (whomever toiled on the eve of Shabbos (the hours before Shabbos) will eat on Shabbos) is on the date of Yud Gimmel Elul- the thirteenth day of of Elul - (gematria numeric equivalence) Echad - One. , the date of marriage of the Nasi of our generation, and before this, on Wednesday, Kamai Shabbta/prep before Shabbos, Yud Alef Elul - the eleventh day of Elul, is the date of marriage of his father. His only son is filling his place, the Rebbe Nasi Doreinu/of our generation. , and after this, and in a continuation of this(on Motsei Shabbos), Tes Vav Elul, is the date of the establishment of Yeshivas Tomchei Temimim on the third day of the Sheva Brachos of the Rebbe the Nasi of our generation (in the year taf riesh nun zayin 1897), which from there came the proposal to his father to establish the Yeshiva, and his was appointed by his father to oversee the founding of the Yeshiva.
The marriage of the every single Jewish person (and every person in general), is similar to the idea of the connection in the marriage of Knesses Yisrael and Kudsha Brich Hu, in the days of Moshiach ; for that’s when (when we have that kind of relationship with Hashem ) we will complete and seal the seven blessings of marriage in the matter of Geulah : “Meheira etc. Yishama Be’arei Yehuda Ubechutzos Yerushalayim etc. - Let there speedily be heard in the cities of Yehuda and in the streets of Jerusalem “. How much more so the marriage of the Nassi’s (Masters) of the generations, “Hanassi Hu Hakol/The Nasi is everything”, and specifically the Nessiim of Toras Chabad , those who reveal the pnimius/inwardness of the Torah in the way of understanding and comprehension , and more in the way of “Yefutzu ma’ayanosecha *chutza/and your wellsprings will spread outwards” , for through this , Asi Mar Da Malkah Meshicha/the master Melech Hamoshiach will come.
And more emphasized in the marriage of the Nassi of our generation , as in the continuity of this, and together with this was the establishment of Yeshivas Tomchei Temimim - because :
The students of the Yeshiva are called ‘temimim” - pure, whole - for they study the Torah of *Hashem, the revealed Torah and Toras Chassidus of purity”. Temima. And not more- only that the study of the pnimius hatorah/inwardness of the Torah is in the understanding and comprehension just as is the study of the subjects in the revealed of the Torah . This is how the Seichel of man unifies with the seichel of the pnimius hatorah in a “ wonderous unity that there is no other unity such as this, and nothing in comparison is found in the material world” (including as well “that they be one flesh” of marriage- a unity greater than intimate relations), a taste and example of the status and reality of the days of Moshiach - when ‘all the Jewish people will be great scholars, and (all) will be knowledgeable in the most esoteric matters, and they will grasp the Da’as- Knowing , of their creator.
Therefore they are also called ‘Chayolei Beis Dovid” the soldiers of the House of David, for they are victorious in the status and reality of “Cherfo Ikvasa Dmshicha/ chutzpah? of the heel of Moshiach’, and they affect the revelation and the coming of Moshiach Ben Dovid in the way of “Baruch Hashem L’olam Amen V’amen/Blessed is G-d forever, Amein and Amein”. , as is the language of the verse when finishing and completing mizmor/kapitel pei tes, of tehillim.
Footnote 121. And we could say that the letters of “Cherfo’ alludes to the Re”fach - 268 sparks of Tohu - for their objective and purpose (though the service of birurim/clarifying) is the revelation of the “rucho shel melech Hamoshiach/the spirit of melech Hamoshiach which is ‘merafeches al pnei hamayim/hovering over the face of the water” (pnei - pnimius), as was previously mentioned in footnote 70 above. And specifically through the added learning of pnimius hatorah/inwardness of the Torah (Toras Moshiach) in the manner of “Charifus/sharpness” (another play on the letters “ches, reish, fei” - but here it’s revealing the ma’alah- greatness of the light of “cherfo/chutzpah”)
And to note - and to be aware that this time period (which is described in the completion of this Mizmor) is over , as it is already after the deeds and service over the span of 40 years from the histalkus/passing of the Rebbe Nassi Hador (Friediker Rebbe), which is added in the spreading of the wellsprings outward in the way of in the manner of “Venasan Hashem Lachem Lev Ladaas V’einaiyim Lir’os Viaznaim Leshmoa/And Hashem gave you a heart to “know’, eyes to ‘see” and ears to ‘hear’ with, and now you are standing in the time period in which is relevant the pasuk/verse “Veyehi Noam Hashem Elokeinu Aleinu etc. Umaaseh Yadeinu Koneneihu/And may the pleasantness of Hashem be upon us, and the accomplishments of our hands be established for us” “Shetishra Shechina B’maaseh Yedeichem/may the Shechina/feminine light of Hashem, rest in the accomplishments of your hands’ As this is the payment of reward for the generality of our work and service .
Ois Tes Vav
From the lessons of what was said above, relevant to ‘hama’aseh hu haikar/putting into practice is the main thing”:
To publicize in every single place that we are standing at the completion and end of the (time period ) of our deeds and service (Ki Seitzei L’milchama Al Oivecha/When you will go to war on your enemies), and in the beginning of the time period of receiving payment of the reward “Matan Scharan Shel Tzaddikim/receiving of the reward of the righteous” (Ki Savo El Ha’aretz ….Vyirashta V’yashavta Bo/When you come to the land, you will inhabit and settle in her) , and accordingly, for this , the service must be also in concepts that are relevant to the days of Moshiach and redemption and the Beis Hamikdash, and more and mainly - it must be through menucha v’hisyashvus serenity and feeling settled/calm, joy and good heartedness, including also through arranging joyful gatherings., and what is connected specifically to marriage and sheva brachos days of feasting (including also strengthening the Jewish custom to arrange meals for the poor at the same time), a taste and example and preparation for the fulfillment of the promise “ Az le’asid lavo yemalei schok pinu/then in future to come , then our mouths will be filled with laughter” , which , in this generation , that the Nassi Hador , our Rebbe, whose second name is Yitschak - because it signifies Tzchok/laughter - he is the 8th Nassi (The gematria/numeric value of “Az” is 8), as of the Ba’al Shem Tov, makes this matter of “our mouths will be filled with laughter “ (not in the language of future “then”, but rather) in the language of the present.
To publicize in every single place through a unique shlichus/mission for the Tomchei Temimim -which continues and accomplishes in all rhythms of the world in a way of “flames to illuminate” - added to that which every Jewish home has to be - a home of Torah, prayer and deeds of kindness, - (as spoken of many times), every home must be a taste and example of Yeshivas Tomchei Temimim, through learning toras chassidus (in addition to regular Torah study).
To publicize in every single place through participation in providing for the needs of the Yom Tov to all that need, 30 days before the Yom Tov, in order so that the receivers can get ready for “the times of our Simcha” from a state of serenity and joy and good heartedness, and more, before this - relevant to the needs of Rosh Hashana, as the language of the verse “ eat of the fats ,and drink sweets , and send gifts to those that don’t already have”
And may it be G-d’s will that through the speaking and accepting of good resolutions in the above , may we merit immediately in that Hakadosh Baruch Hu will give to every single Jew all his needs, from His full , open, holy, broad hand, and how much more so in the most important matter - the true , complete redemption through Moshiach Tzidkeinu. And in the language of the verse in the parsha that we read in Mincha: Ki Savo El Ha’aretz …V’yirashta V’yishavta Bah. Immediately , “And you will take from the fist of all fruits of the land etc., and you will go to the place that Hashem will choose, to rest His name there”, and more, to complete the parsha (which we read at Mincha) “Hashkifa mim’on kadshecha min hashamayin uvareich es amecha Yisrael/ Hashem, see us from your seat of holiness...and bless Your people Yisrael.” , beginning with the main blessing of the true and complete redemption through Moshiach Tzidkeinu, immediately mamash.