Inner Tranquility Brings Peace To the Universe
From Sicha Shabbos Parshas Bamidbar Erev Chag Hashavuos Vyom Beis Dchag Hahsvuos Nun Alef -Verbatim Translation from Hebrew
To better comprehend what is meant by “Shuv L’echad”, refer to Tanya Igerres Hakodesh Epistle 4, where the Alter Rebbe explains that this aspect of the Oneness of Hashem is accessed through the pnimius of the heart, the source of ratzon v’taanug, rather than the mind.
Tuning into the pnimius/innermost desires of the heart allows one to connect to the aspect of Hashem which transcends logic, noting that the pnimius/innermost aspect of the heart is the channel for absolute authentic Emunah. When it’s feelings and desires are properly validated and channeled, it is able to feel safe and serene, no matter how things appear to be in our physical reality. Emunah of the mind on the other hand, the Tanya says, is a chitzonius/superficial emunah, and thus could possibly be challenged when the going gets rough.
Accordingly , the bittul/nullification of “la’asos retzon avicha Shebashamyim/do the will of your Father in Heaven” referred to in this sicha, is about getting out of the mind, and tuning into the pnimius/innermost desires and will of the heart ; beginning with the mind validating the truth of these feelings - affirming that at their core, these desires express the deepest truths of Hashem at Essence - has it earned the trust of the heart.
Now it can come back in, to help the heart heal and channel the deepest truths of G-d that they have both uncovered in the process -in a way that speaks to both the heart-and mind -so that the entirety of the person integrated and appropriately expressed in the most harmonious, balanced, authentic, abundant ,joyous , serene and settled state .
And through this process, the Rebbe says, our inner peace and serenity will bring peace to the world.
OIs Alef.
It was spoken about it many times that in addition to the general content of Yom Tov which is the same every year, there are also special lessons derived from the specific set up of the particular year which it is stressed and clarified - and add energies to be able to achieve the general lesson from the Yom Tov in all the years.
This year is unique in the fact that Shavuos comes immediately after the day of Shabbos. Thus, the service of the day of Shavuos is done with and is under the influence of the day of Shabbos Kodesh,and in particular there is no separation of weekday between them, so they have a “chazaka” of three consecutive days of holiness .
And this Shabbos is also Shabbos Parshas Bamidbar.
This alignment also differs in that the first day of Shavuos is on (Sunday), the first day of the week, which is in the image of the first day of creation, which is understood from the “Shir Shel Yom/Song of the Day” of this day: and in continuation to this, we come straight to the second day of Shvuos, and after this , Isru Chag on the third day of the week.
All these matters , and specifically that which is tied in with the set up of the Yamim Tov in accordance with the Torah and the Parshios/Torah Portions of the week , are Divine Providence and for a specific purpose. And from this, it is understood that from this (years) set up of Shavuos, there is a unique lesson which is stressed even more, and gives extra energies as well in the general fulfillment of the intention of this Yom Tov.
Ois Beis .
The connection of the holiday of Shavuos , the time of Matan Torah, with Shabbos - is stressed in the saying of our sages “Dcholei Alma B’shabbos Nitna Torah B’Yisrael/Everyone agrees that whether you hold that the torah was given on the sixth of Sivan , or that it was given on the seventh - either way, the torah was given on Shabbos”
Because all of the matters are for a specific purpose, (as is referenced above), and how much more so, that which is connected with the main matter of Matan Torah. It is understood that the fact that “Because of Shabbos the Torah was given” (and thus it is “L’cholei Alma”) points to the the inner connection - between (giving of the ) Torah and Shabbos
And we could say, after the explanations in this (as follows) : Shabbos , her matter is - tranquility. As the saying of our sages “what the world was missing was tranquility, came Shabbos, came tranquility”. And in the language of Birchat Hamazon of Shabbos(established in the language of the mishna) (Harachaman Hu Yanchileinu L) Yom Shekulo Shabbos Umenucha Lechayei Haolamim/ May the Merciful One bequeath to us the Day which is entirely Shabbos and tranquility, for eternal life”. And this is stressed even more - in the language of the Mincha Prayer of Shabbos “Yom Menucha...Menuchas Shalom...Menucha Shleima She’atah Rotzeh Bah/Day of Tranquility...Tranquility of peace...Complete tranquility that you want in it”. (and in other places, more language of peace)
The matter of tranquility in the world comes about through the completion of Matan Torah - as our sages say on the verse “And it was Evening and It was Morning, the sixth day”. Why is there an extra letter of “hei” - “the “ ? We learn from here that Hashem made creation conditional, and said to them “If Yisrael accept the Torah, you will continue to exist and if not, I am returning you to “Tohu Vavohu/chaos and void”, as it says “the land was fearful and quiet”, In the beginning, it was fearful and in the end, (by Matan Torah), it was quiet.
And therefore , all explain that “Because of Shabbos the Torah was given” the intention is that through the giving and receiving of the Torah, it caused tranquility and “quiet of the world”, which is completion of the matter of “Came Shabbos, Came peace” (which was “lacking” in the six days of creation, prior to the coming of Shabbos).
Ois Gimmel .
The explanation for this is because menucha/tranquility comes about specifically through Shabbos and Torah (the giving and receiving of the Torah).
For the world on its own was created in the way of change and movement (the opposite of menucha/tranquility “lacking tranquility”). And on top of this - there are the general differences of the matter of time (Sunday, Monday) ;its matters and parameters being change and difference, of past present and future (and in general - before and after). As well are all the creations of the world (whose parameters are time and place) which are subject to change and time. So in this way, they change all the time. In addition to this, there are also the detailed differences of all creations of the world.
And to add to this, is that in the divisions of place - there are also divisions of levels of higher and lower and sides, and differences from place to places - which are all tied in with the opposite of menucha/tranquility (on the contrary -difference); the reason being that for each place, there are it’s matters and differences in conduct etc. As well, movement from one place to another are tied in with movement and change from one's previous place and situation.
The day of Shabbos brings tranquility to the world, (Came Shabbos, came menucha/tranquility). This is because creation was finished in the six days of creation “Vayichulu Hashamayim V’haaretz Vchol Tzva’am Vayichal Elokim Bayom Hashvii Melachto Asher Asah”, and it is felt in the entire world, and in all the details of the world ; in all the differences and divisions and levels of time and place -(it is felt), how everything was created from Hashem Echad - the Oneness of Hashem. The one intention of Hashem in all the details of creation is that she (Shabbos) is above the differences of time and place, and therefore, she brings tranquility in all creations when they are bound to “menucha/tranquility” - whether in time - as is known, that Shabbos is an elevation which is above the aspect of time, and therefore we start after it to count again ; the first day of the week etc. And whether in place - like it is written “shvo ish tachtav al yetzei ish mimkomo bayom hashvii- Let everyone remain where he is: let no one leave his place on the seventh day.” (which represents) staying put and established in space/place/”. Tranquility and permanence in place.
And the completion in this matter comes through Matan Torah- when the Jewish people received the Torah from Hashem, because this is the purpose for which the world was created (for the sake of Yisrael and Torah), and when it brings about in a revealed way the purpose of creation- she is one singular purpose- in a way that it is felt in the whole world, in all the details of the world (time and place) - this brings tranquility to the world, through upholding the condition that “ Hashem made a condition with creation...If Yisrael receive the Torah, you will continue to exist”
And the explanation for this - according to the simple meaning of the words -is in the human nature ; when a person doesn't feel the intention and purpose in his life (that I only was created to serve (radiate) my maker), then he can’t live in true peace and tranquility. This is so because the changes in time and place and all the myriads of details in his life cause a constant disturbance that “breaks” him; So it’s specifically when he feels the purpose - the intention and purpose - the picture in all the details - this is what brings him to tranquility ; because this is above the movement and changes in the details of life , and ultimately, to completion of man. As we can plainly see that a person is found more in completion when he has menucha, tranquility - menuchas hanefesh umenuchas haguf. tranquility in body and spirit.
And more than this, this brings tranquility not only to the man himself, but also to all the matters which he does in the world - in that they come more into completion and with more success, when they are accomplished from a place of tranquility - until this brings tranquility to the entire world!
And through this, it is also understood, Lehavdil, relevant to Matan Torah : When the Jewish Nation received the Torah, the purpose of the entire creation was revealed - which is that it is for the sake of Torah, and for the sake of the Jewish Nation; so that the Jewish Nation should receive Torah and Mitzvos fulfil them, and also influence the Nations of the World to fulfil their Seven Noachide Laws. And through this, the whole world will make a dwelling place for Hashem in the lowest world. This is how tranquility (quiet) is brought to the whole world!!!
Until from this continues the tranquility in all the details and differences of time and place - through the tranquility of Shabbos “ From it, all other days are blessed” ; the six days of creation, when occupied with the work of the world (the order of movement and change) - as well as when occupied with the matter of details, they are tranquil, they do every detail from tranquility, and in this way, it comes to completion.
Ois Daled
And in more detail, in the service of Hashem:
Even though in the service of a Jew there are such and such details, levels and ways , nonetheless, the completion of the service (from tranquility) is specifically when in all the details of a Jews service, there is felt the one and only point - that “ I was (not) created (but) to serve (radiate) my Maker”.
And just like it is with the fulfilment of the mitzvos : In addition to the specific intention which is in every single mitzvah, there has to be (preceding it) the general intention - as in the language of the blessing for all the Mitzvos - “Who sanctified us with his mitzvoth and commanded us “ (and only after this, do we state the specific mitzvah); the intention in all the mitzvoth is that we fulfil the will of Hakadosh Baruch Hu.
And in the language of the Mishna, and brought to halacha in the beginning of the Shulchan Aruch (the intention is) “to do the will/desire of your Father in Heaven ( (this comes after counting the four ways of service “Be bold as a leopard, light as an eagle, run like a deer and be strong as a lion), and it is specifically the language of “will/desire of Your Father’ and not “Mitzvos Avicha/Commandments of your Father.
Mitzvos are (as well) about the dividing of the mitzvos into details - specifically the 613 Mitzvos - so “one should not add and not diminish”. And every mitzvah is separate from all other mitzvos,in the way it is fulfilled etc., Until it is that “we don’t do mitzvos packages packages” “in a matter when someone's heart is turned to one mitzvah”. But not so for “will/desire”, which is above divisions (and various levels) - Will/desire is One and Only,. Whether it be in relation to the details of a thing that he wants, will /desire is in all details equally ,or whether it be in relation to the generality of the matters, it is such that “ the will/desire does not differentiate according to the way of the matters that the will/desire are in them”. “It is said that in one thing, the will/desire is in this way, and in that thing, the desire/will is in that way”.
And therefore, the saying “to do the will/desire of your Father in Heaven “ - is because the completion of the service (from menucha/tranquility) is in that through the fulfillment of all the commandments, there is felt one single point - that we are fulfilling in this the desire/will of Hakadosh Baruch Hu!
And from this continues after as well, in the details of the mitzvos - in that every mitzvah is ‘In its place”-As is known that every mitzvah includes (and has in it ) from all the mitzvos. And therefore, ‘one who is occupied with a mitzvah, is exempt from (another) mitzvah. Because she includes within her the other mitzvos. Therefore, though the fulfilment of this mitzvah it’s “as if one is also keeping the other” (the second mitzvah).
Ois Hei
The matter above we see stressed in the mitzvah of “Love G-d” (which includes all mitzvos of action, while the mitzvah of Awe of G-d includes all the mitzvos of prohibition ) - “And you should love G-d “B’chol L’vavcha/with all of your heart”.
Love in the heart is connected specifically with movement and change, within the aspect of “Ratzoi V’shuv /forward movement and return”. Nonetheless, it is written “ Im Ratz Levavcha, Shuv L’Echad - If your heart runs, return to One”. Now at first glance, it’s not understood the addition of the letter “L” of L’echad/to one - because it seems that it would have sufficed to say “Im Ratz Levavcha (tzarich L’hiyos) Shuv - If your heart runs (there needs to be) a return, like it is written “ Vehachayos Ratzoi Vshuv/The (angelic) beasts were running forward and returning” . (Indeed), on the contrary : the service of he heart is connected in specifically with the movement of Ratzoi V’shuv (forward movement and return). Indeed, the life force of man through the flow of blood from the heart is dependant constant beating of the heart - constant movement of going out and return. And through this, we we understand that in relation to the service of the heart (love), it needs to be in the way of Ratzoi V’shuv/forward movement and return; the forward movement brings to the return (in vessels - grounding) .And after that, the return brings us to an even greater elevation. And after that, it brings us to a return that is more elevated. Yet this is not the case in regards to “Return to One”, which stresses that the return has to be to one single thing - not for increase and not for two movements of Ratzoi and Shuv/Ascent and Return?
And we could say, that the explanation for this is (as follows) : The completion of the service is specifically that it be from menucha/tranquility, to the point that even in the place of change and movement (Ratzoi V’shuv”), it needs to be a matter of menucha/tranquility. And this affects that it will be specifically through this, that we will feel the will/desire of Hashem- the will/desire of One (the intent and purpose of the One) - in all the details of services. And for this reason we say (when your heart runs, return to One) : The purpose of the return is not only that we should reach a higher level, but its about “the One”- to be able to fulfil the will/desire of Hakadosh Baruch Hu!. That is, that he feels in this , not the change and movement of his heart(Ratzoi Oi Shuv - forward movement or Return),but that it’s the fulfilment of the will of Hakadosh Baruch Hu, who is Echad - One (and in this, there is no practical difference if it’s Ratzoi Oi shuv - forward movement or return). And more than this, in the language that is known- even if we are commanded to chop down trees!!!
OIs Vav
And this happens through Bittul/nullification of man to Hakadosh Baruch Hu, in that he feels that his whole existence is only to serve Hashem “Leshamesh Es Koni/To serve/radiate my Maker”. And specifically through his nullification, as a servant to Hashem - he becomes “Eved Melech, Melech - the servant of a King is a King!!!”, for (through this) he becomes (one with) the existence of the King (kavyachol/without comparison) .
*Another thing is the known explanation in chassidus on the prayer “Tefillah L’Ani Ki Yaatof Ulefnei Hashem Yispoch Sicho/ A prayer of the poor man when he is faint and pours forth his plea before the Lord “, that the substance of the “prayer of the poor man” is in that “Lifnei Hashem Yispoch Sicho/ before the Lord he pours out his heart” , because it is through this that he stands in the tachlis -purpose of nullification - after all, his prayer is specifically to speak to Hashem Himself.
*Through way of parable, the difference between the rich man and the poor man is literally (as follows): The rich man - because of his perception of wealth - at times, he could seek the manifestations of the King - silver and gold and the like - the way the King appears out of His palace; dressed in HIs clothing, and surrounded by the ministers of the King , servants of the King, Army of the King etc., instead of speaking with the King Himself, in the way that he is found alone in His room. This is not so with the poor man; because he doesn't have any perception of the manifestations of the King - he asks to speak to the King (Himself), and therefore , he is alone in His room.
And in this way in his service of G-d : The prayer of the rich man - because of his perception of the greatness of G-d, of the seder hishtalshelus/order of decent, of the Heavenly angels, (known as serafim and chayos hakodesh v’ofanim), and of the ten sefirot / Ten Attributes etc. - it could be that which he seeks, the big revelations which are above - as the King is found dressed in his clothes, and surrounded by the ministers of the King , Heavenly Angels , whom are vast and *exalted . “Elef Alafim Yismauni Urevu Revavon Kadmohi Yekumun/Thousands upon thousands have served Him; Myriads upon myriads attended Him” Until it is that *“L’godedav ein mispar / Until there’s no count to His legions!. Or he (the rich man) will even seek the higher revelations in the service of Hashem - the love and awe (spiritual gold and silver) and the like, until the highest revelations of the levels and attributes in the Seder Hishtalshelus/Order of Decent - without seeing HIs Greatness!! - After all, they are connected to parts and levels , not “Shuv L’Echad/return to One” - Hashem Himself! , therefore they also doesn’t have peace in completion, because they experience His manifestations of parts of levels of above, (as mentioned prior)
This is not so in regards to the prayer of the Ani - poor man; one who stands with the purpose of the nullification (like a poor man) - then it is specifically because of his lack of comprehension of the revelations above, that his *prayer is expressed in “Lifnei Hashem Yispoch Sicho/Before Hashem he will speak his *talk? “, to speak to Hashem Himself!, the Essence of Hashem!I To pray like the understanding of a baby, in that the baby doesn’t know about attributes and revelations etc., but only about “ Hashem who is found as the Essence of his blessed, which is irrelevant (to that which above), all the revelations and titles.
And it is precisely through the purpose of the nullification of the servant - because through this one becomes “Eved melech , melech - the servant of the King is King”!!! (as we said above), that afterwards he also receives all the revelations and wealth from Hakadosh Baruch Hu!!, from His full hand, the Open , the Holy and the abundant!(just like it was by Moshe Rabbeinu, in that through the bittul/nullification in his purpose, “Venachnu Mah/And what are we”?, he also had for himself wealth. “Tefillah L’Moshe/ prayer of Moshe”) is a prayer of wealth, in the way that also in the division of levels in the Seder Hishtalshelus/Order of Decent, is also felt the Oneness of Hashem the Blessed, and also in the place of change and movement, he has completion and peace!
And we could say that this concept is alluded to as well in the letters of Melech/King - Mem, Lamed, Chaf (the servant of the King is King), the roshei teivos / first letters of them being the words for “Moach, Lev, Kaved. Mind, Heart, Liver”
The difference between the mind and the heart is that the mind doesn’t have movement;on the the contrary: the completion of the mind is precisely through peace and tranquility! Opposite of this is the heart, which is constantly moving (Ratzoi V’shuv/forward and return with the beats of the heart ). And precisely through this is expressed the life force of the heart and the flow of blood in the body and through this, the attributes of the heart (love, etc.) - which appear in movement and passion , in the terms of forward movement and return, as we said above.
Through this , the work of the servant (nullification) - one becomes “the servant of the King is King” - the unification of the two matters. : Peace of the mind, and movement of the heart, so that the peace of the mind continues and radiates, also into the movement of the heart, (the attributes love etc.) in a way that the mind resolves the heart (Moach Shalit Al Halev), and even more (important) is that that through this - at the very end - it’s not in a way of control (against your will), but in an internal way, (with desire)!!.
And the koach/empowerment for this comes through the nullification of the servant -in that he is coming with the will of the King,until the Essence of the King, which is above also the divisions of the mind. And this empowers him to continue in true tranquility (complete tranquility), with all the attributes of the soul, and to unify the peace of the mind with the movement of the heart. And we could say that this is alluded to in “Kaved/Liver”, because that’s where the blood (which comes from the heart),is solidified in one place (in a way of tranquility)
Ois Zayin
And this matter - the revelation of the Essence of the King, the King of all Kings, Hakadosh Baruch Hu, through the bittul/nullification of the servant (the Jewish People) - affects the completion and revelation of Matan Torah!
By Matan Torah, there was the revelation of “Anochi Hashem Elokecha”, the revelation of the
Essence of Blessed Be He, with a tangible vision; “ Atah Hareisah L’’daas/ You have been shown to know”. This was preceded with the nullification, in actuality, of the Nation of Israel, through Yisrael preceding “ we will do”, before “we will hear”. Through this, the Angels affixed to every single Jew two Crowns; One for “Na’aseh/We will do”, and one for “Nishma/We will hear”. And in greater detail ; there are “three crowns” which the inhabitants of a land make for the king - which the Jewish people gave to Hakadosh Baruch Hu :“V’nasan B’rosho Achas, Ushtaim Brosham Shel Banav/He put upon His head one, and two on the heads of his children'' . Specifically through the nullification of the nation , the crowns were made for the King ; because through their nullification they attain “Lefnai Hashem/Before Hashem”, the Essence and Being of the Blessed!. And from there, He is inspired, and from there He continues His desire to be King. And through this, is formed the whole “Seder Hishtalshelus/Order of Decent” - until the World of Action below (which is elaborated on in the Rosh Hashana Talks)
And just like it was by Matan Torah on a basic level, in that together with“the receiving of My Kingship”, one point in all the matters, there followed “I will decree upon you decrees”, the details of the mitzvos. Yet in a way that in all the details, there is tranquility, which comes through the one point in all the mitzvos.
And through this, in the Torah Herself, the revelation of the Torah from above is increased, “Vayeired Hashem Al Har Sinai /Hashem descended upon Har Sinai”. “Vayidaber Elokim Es Kol Hadevarim Ha’elah Leimor/And Hashem spoke all these words, saying”, the Torah was given in the way of “Lo Bashamayim Hi/ * the Torah is not in heaven”. As specifically down below, psak din/halachik rulings of the Torah are done specifically through the decision of the seichel/intelligence of the Beis Din below - “And you should come to the Kohanim...and to the Shofet/Judge that will be in those days”, in order that they should decide according to the conditions and state of the world. And precisely there ,continues the serenity and peace of Torah, for the entire Torah was given in order to make peace in the world.
And from this continues the empowerment to cause serenity (quiet) in the whole entire world!!, as said above.
Ois Ches
Through this , it is understood also, the order of service of Bnei Yisrael in preparation for Matan Torah.
After Yetzias Mitzrayim, they had the service of the 49 days of sefirah, which was about refining the details of the attributes - from Chesed Shebechesed/Kindness of Kindness, through Malchus Shebemalchus - Sovereignty of Sovereignty ( and the service, in the aspect of changes, every single day from level to level) -(which is ) the purpose of the nullification of “tefillah leAni/the prayer of the Poor Man”! When they reached the 50th day (Sha’ar HaNun - 50th Gate) ; as is known that Malchus leads to Kesser/Crown -Transcendence!, until the pnimius/innermost point of Kesser, which is “Lifnei Hashem/Before Hashem” - the revelation of Matan Torah, “Anochi Hashem Elokecha”, until it is in the way that “Elokecha/Your G-d” becomes “your empowerment and your life force”! .
And together with this, the Jewish Nation received all the revelations of Seder Hishtalshelus/Order of Decent, the revelation of Ma'aseh Hamerkavah/esoteric doctrine of the universe - “Vayeired Hashem Al Har Sinai Al Kisei Hakavod Shelo v’chulu/And Hashem descended upon Mount Sinai on His Seat of Honor etc.”. So in addition to the revelations and material flow and physical wealth that they got from the spoils of Mitzrayim and the spoils of Krias Yam Suf, everything is infused with the consciousness of “return to One”.
Ois Tes
According to above, the giving of koach/empowerment is understood from the set up of this year, when we enter straight from Shabbos to the time of receiving our Torah, on the first day of the week:
Every Shabbos causes (in the example of the first Shabbos), the matter of serenity in the creation “Basa Shabbos, Basa Menucha/Came Shabbos, Came Serenity”. And every Sunday, we return anew to the matters that happened on the first day of Ma’aseh Beraishis - the creaton of the whole world is renewed (beginning from the creation of time from new, the first day) “Beraishis Barah Elokim Es Hashamayim V’es Ha’aretz/In the beginning Hashem created the *Heaven and the Earth” “Es Hashamayim Lerabos Toldoseihem V’es Ha’aretz Lerabos Toldosai/The word “Es” before Shamayim indicates the inclusion of everything that is part of the heavenly realm, and the word “Es” before Aretz indicates the inclusion of everything that is part of the earthly realm”.
According to this, it is also in relation to Mattan Torah: In the time of Mattan Torahseinu every year, the giving of the Torah from new, in the form that it was by Mattan Torah the first time (Like the language of “Nosein Hatorah/Who Gives The Torah” - present language, and more than this , in the way of “ascending in holiness”.
According to this, it is understood that when we enter straight from Shabbos to the time of Mattan Torah - without interruption of weekday work - we find emphasised two lessons :
Because the evening and the preparation to the Yom Tov of Shavuos is Shabbos,whose matter is serenity, it includes the content of Mattan Torah ( in that “for the sake of the world, the Torah was given on Shabbos’) - so it gives added empowerment for the continuation of the serenity in the time of Mattan Torah, when we come straight from the influence of the serenity of Shabbos.
Because the time of Mattan Torah is on the first day of the week (Sunday) - thus it is emphasised even more that the serenity (of Mattan Torah) continue into the condition of the world on this day (the first) , formed from new (in the example of the first day of creation) the continuation of serenity in the world, which is bound with change, and differences of time and place.
And more than this: the renewal in the condition of the the world continues, from the renewal of the Torah (in the time of Mattan Torah) as the saying “Estakel B’oraisah Ubarah Ulmah/I will look into the Torah and create the world”, and therefore, it is understood that the novelty of the time of Mattan Torah this year is bound even more, with the renewal in the continuation of serenity (quiet) in the existence of the world.
OIs Yud:
According to this it is also understood the unique connection with (Shabbos) Parshas Bamidmar, specifically:
The receiving of the Torah was specifically in the Midbar - desert. And it is understood that this is not a co-incidence Chas V’shalom, but only Divine Providence ( from the logical principle of all matters of the world), certainly Mattan Torah is related to the matter of the desert.
And we could say that after the explanations in this : In the world itself (that it’s mode is “lack of serenity”), what inspires serenity and feeling settled is - the desert, because the desert is where “A person will not settle there”. If he is a person, then his place is not in the desert, how much more so , this is not his place of settlement (Lo Yishav Adam Sham/A person will not settle there”). And the novelty of Mattan Torah is - the continuation of serenity (quiet) even in a place that is opposite in purpose from the serenity and feeling settled of the person (''A person won't settle there”), and even more so is that through this there is serenity also in the the rest of the world (the place where people settle).
In addition, this matter is stressed also in the beginning of Parshas Bamidbar which speaks about the counting of Bnei Yisrael in the desert of Sinai; counting is connected with establishment and settlement -for something which is counted is not nullified. And in general, the counting of Bnai Yisrael is from His love of them before Him, so He counts them every hour, which adds more in their establishment and serenity.
On the other hand,“ the counting of Bnei Yisrael was specifically in the desert'' - “and a person won’t settle there”;- the continuation of serenity below in the place which is opposite of settlement.
And we could say, as an example in speech ;when counting for maaser of animals (lehavdil/not in comparison), the counting is done specifically when the animals are not standing in serenity in one place, but (rather )when they are going out from the pen (and barn) - until we get to the ten - “the tenth should be holy” . Holy (as a word, not as a descriptor - but as a word on it’s own), is the completion of serenity and contentment”
OIs Yud Alef
The lesson in practicality, from what was said above :
Because in the time of Matan Torah every year we are given the Torah anew (in a new way), and she is given specifically below (She is not in heaven), in a way that it adds a novelty in the serenity of the world - it is understood that Bnei Yisrael need to receive every year (anew) , in a new way “every day it should be new in your eyes “, until it is actually /mamash “new” and in a way that they absorb this in their mind below, until it is in a way that it is (mamash/actually from the language of ) mamashos - substance.
And even more so this year, when we go straight from Shabbos to the time of Matan Torah on the first day (Sunday) - the novelty in this must be with more vigor and more strength , and in the two ends : 1.Receiving the Torah anew from a place of recognising the Giver of the Torah, and that the Torah is the purpose of the whole entire creation, and therefore it brings us to the novelty of the serenity by a Jew in his service , and brings serenity to the world:2. And together with this - to continue the serenity of the Torah in all the details of the mitzvos, and in all details of ones kochos/strengths, and in all details of his service, until it is in all the details of the world!.
It begins with adding by him a renewal in his learning from the recognition of the Giver of the Torah, and specifically - through the study of Pnimius Hatorah- the deepest aspects of the Torah - “ Know the G-d of your fathers and serve Him with a complete heart”, and together with this - studying Torah with understanding and grasping of man. And simply : Every Jewish person should add something new - in quantity and quality - in the study of Torah.
Be it in general shiurim that is the same for everyone , including and specifically in these times - saying Pirkei Avos every Shabbos in the summer, and even better , to learn one Mishna in depth, or a few, in understanding and grasping.
And the same for the known shiurim in Chitas - to learn every day the shiur of Chumash (divided according to the days of the week), shiur in Tehillim (in the way it’s divided according to the days of the month) and shiur in Tanya (in the way that it’s divided according to the days of the year) - these three shiurim correspond to the three shepherds who are connected with the Yom Tov of Shavuos : Chumash - corresponds to Moshe Rabeinu who received the Torah from Sinai. Tehillim - the book of David Hamelech who passed on the Yom Tov - , and Tanya , the explanations of the Torah of Yisrael the Ba’al Shem Tov who also passed on the Yom Tov of Shavuos.
And also what is good and correct etc. in the learning of Rambam (the way it is divided for one year (approximately), through learning 3 prakim/chapters a day, or in 3 years, through learning one perek/chapter a day, or in Sefer Hamitzvos.
And be it in general shiurim in all the parts of the Torah of every echad v’achas (one and *one), every person according to his own abilities
Ois Yud Beis
And in this matter (adding and renewal in Torah in connection to the time of Matan Torah), we can propose to inspire, and to inspire about an additional matter - to publicise and print Chiddushei Torah/new insights in Torah.
*And more than this - one has an obligation to have new insights in the Torah. “L’efsha La”, in accordance with the psak din/ruling in halacha of the Alter Rebbe in the laws of Torah study. “To have new insights in many laws in accordance to the breadth in his heart and the clarity of his da’as- knowledge.
In the generations that preceded us, they were careful in regards to chidushei torah/new insights in Torah (even when it wasn’t in halachic matters in practicality, only in the way of “Pilpul/sharp analysis” itself), be it in regards to writing chidushei Torah, and even more so in regards to publicising in print. And the conduct was that “not everyone who wants to etc. should partake., but only specifically , after certain conditions and proofs that the chiddushim are in accordance with the truth of the Torah.
This is not so in the generations after this, to this generation ;on the one hand, to delve and search into it , we still need to be extra careful , because not everyone who writes chidushei torah and writes psak din ,can we rely on, but on the other hand, because of the decline in the generations - we have to find what more ways to add to the study of Torah, in the way of “Yadgil Torah V’ya’adir/He should increase in Torah and make it glorious”, including increasing in it’s publicising.
And therefore, it’s worthy to inspire and to hurry all that are suited to insights of Torah - on condition that one's learning is in accordance with the Kelalei Torah/general rules of Torah learning - and simply, even if one is not sure if their chiddush is accordance to the truth the Torah, not only should one not hold himself back from writing chiddushim, but he should try to write them and publicize them, also in print (in a specific Kovetz/collection of his own , or in a collection that also includes chiddushei Torah of others). And not only between friends and students, but also between those who study Torah in general.
And mainly, the reason for this - as said above - is because we see in actuality , and much action (experience) - that through this is added “Yagdil Torah V’yaadir/Increase in Torah and make it glorious” in enlivenment and pleasure of Torah study ; be it in relation to himself - in the way that we plainly see how it helps in adding in Torah study when one needs to write it for others, and be it in relation to others “Kina’as Sofrim Tarbeh Chachmah/ The envy of Torah Scholars increases wisdom” - for this, ( the outcome of this) is the good aspect for the necessity of this.
And as it is said, in the possibility that the chiddush is not entirely aligned with the truth of the Torah (as we said above) , (nonetheless) it’s still worthwhile. And in general, if one is given to holding this back so that, there should not be determined a conclusion in halacha or even in writing a conclusion through this, - we could (resolve this when we ) add that this is “according to my humble opinion”, or “not to be relied on” . This, and the like.
As well, when we publicize the chidushim in print to others - the nature of a person (due to self respect, and the universal conduct)of the animal soul as well, is that one will be more careful and look and investigate more in what he writes and publicizes.
And Yasher Koach - added strength - to all those who study Torah and keep the mitzvos bhidur/with great care, to preserve the arousal of Zman Mattan Torah, and try to be mechadesh/reveal new insights, in Torah (through the general rules of Torah learning), and publicise the chidushim/new insights . And may there be the will and prayer to get even closer to the level of a diligent student , for everything that the diligent student will be mechadesh/reveal new insights of, in the future - was given to Moshe at Sinai.
Ois Yud Gimel
And may it be the will, that the increase and chiddush in torah study that comes from the time of Matan Torah (Shavuos ) - should add more in serenity - serenity of spirit and serenity of body of the Torah learner, from health in the soul and health in the body, and serenity to every single Jew in every place that they are.
Until it will bring in the near future the true and complete serenity - of Yom Shekulo Shabbos Umenucha Lechayei Haolamim/ the day which is all Shabbos and serenity for eternity” - the nullification of exile of the Jewish people; for exile is the greatest opposite to the serenity and contentment of the Jewish people .“Woe to them, to sons who are exiled from the table of their father”. May it be nullified both the wandering of exile as well as the opposite of serenity, the internal exile in the service of Hashem
Including and plainly - the nullification of the concealed and hidden of exile, and all the detailed questions of the redemption and Moshiach Tzidkeinu , which come ,from the aspect of exile itself ; from the aspect in that we were born in exile and were raised in exile, and therefore we are “people of exile” rachmana l’tzlan , and are found in “exile - state”!!!. So all this should be nullified, and it should turn around (through true return), through revelation by itself , and through stressing (the aspect) of the neshama ( which a piece of G-d above, mamash/litteraly) found above exile, and found in a state of serenity - “Me’ein Shabbos umenucha L’chayei Olamim/A semblance of the time of eternal Shabbos and serenity”.
And this comes in the way of miyad - immediately. Miyad is roshei teivos of Moshe, Yisroel (Ba’al Shem Tov), Dovid Malka Meshicha, the 3 shepherds who are connected the holiday of Shavuot (as said above) - ; for immediately after a talmid chacham enters a place, there is a blessing mamash/ in the way of actuality - in the physicality and materiality of the world - in the way that we do with the materiality of the physical, as well as in the physicality, when used as a vessel for spirituality ; until the highest spirituality- kaviyachol the Essence of the Blessed, which is bound specifically with the Yesh- the“I” of the physical!
In true and complete redemption through Moshiach Tsidkenu, and in a quick way - to cause and to do this matter, and Dovid Malka Meshicha will come and redeem us, and every one of us says to Mosiach Tzidkeinu “Shalom Aleichem”, Aleichem - upon you, language of plural - because it includes all the souls of every Jew in the generation of the redemption, and he replies to each one separately “Aleichem Shalom” (Aleichem the language of plural includes - the deeds and service of every single Jew) and Aleichem Shalom to the entire Jewish people together.
And more, and the main thing - immediately.