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בס"ד בס"ד לקוטי לקוטי שיחות שיחות Abstract Abstract פ' פ' בחוקותיבחוקותי - - תוכן תוכן הענינים הענינים מלקו"ש מלקו"ש השבועי השבועי- - נשמת נשמת אפרים אפריםלע"נ לע"נ ר' ר' אפרים אפרים ב"ר ב"ר אברהם אברהם ע"ה ע"ה האפמאןהאפמאן . .Resource Resource to to encourage encourage the the study study of of the the Rebbe’s Rebbe’s sichos sichos . .

חל פסוק ענין הוראה ק All Mitzvos (Edos, Mishpatim, & Chukim) require Kabolas Ol(א) א אם בחקתי The Tochacha are very lofty blessings that cannot be expressed openly(ה) Three items of advice in Tanya to deal with suffering(ח) תלכו (ל"א פרק כו) Accept with joy .1 כו, ג (Result – to be revealed as good (upon the Geulah 2. Examine one’s conduct – realize that the King Himself is cleaning him (אגרת הקודש סימן כב) Result – G-d’s Love manifest in revealed form (after mediation, awaken love for HaShem, resolutions, etc.) 3. View as test to determine one’s priorities (spiritual vs. physical) Result – Love is awakened (upon passing the test) Pnimiyus HaTorah does not wait for any of the above, rather the good is manifest immediately

engraving’s advantage over written – חקיקה בחקתי letters is that they are not an independent ג תלכו If one learns Torah with entity, but an integrated part of the whole commitment of Kabolas Ol Study of Torah needs labor until engraved כו, ג Chukim), then rewarded with) potential to “progress” further The future promise to remove bad animals (ביטול במציאות) Main avodah is to not to destroy R’Yehuda: complete removal והשבתי & but turn over the bad of the Rabbi Shimon – only remove their form זא (שינוי הצורה) world into good to become a ability to be bad כו, ו Dwelling Place for G-d Pertains also to removing Chametz, and about Mizmor Shir l’Yom haShabbos קוממיות Standing upright – 2 explanations alluded by the Tannaim’s names זב (Joined & complementary (i.e. the heichel & its walls - הודה) Rabbi Yehudah(100 כו, יג (s) – Joined but distinct (i.e. a person & the body’אור וכלי) Rabbi Meir (100) 2 'קודש לה Case of mistakenly calling to the 11th animal, the Tenth כז, לב such an animal is offered on ;(איכות-עוקר הרים) Rabbi Meir -quality is preferable יבא the Altar, but can not make another animal T’murah סיום מס' cannot be offered but can ;(כמות-סיני) Rabbi Yehudah -quantity is preferable בכורות make another animal T’murah

* רש"י שיחה For weekly email, send an email to [email protected] בס"ד בס"ד לקוטי לקוטי שיחות שיחות Abstract Abstract פ' פ' בחוקותיבחוקותי - - תוכן תוכן הענינים הענינים מלקו"ש מלקו"ש השבועי השבועי- - נשמת נשמת אפרים אפריםלע"נ לע"נ ר' ר' אפרים אפרים ב"ר ב"ר אברהם אברהם ע"ה ע"ה האפמאןהאפמאן . .Resource Resource to to encourage encourage the the study study of of the the Rebbe’s Rebbe’s sichos sichos . .

חל פסוק ענין הוראה ק First step is to refrain from bad The tenth animal becomes holy and this יבב * לא יבקר and then do good; nevertheless, Kedusha is apparent as it is brought to כז, לג the main avodah is to do good the Altar; even to a Baal Mum (not offered) still attaches forms of holiness :בחוקותי Two meanings in The actual toil in Torah must be 1) When a Jew toils in Torah, the Torah beyond one’s rational becomes engraved in one’s heart, as if on בחוקותי understanding; and even those חקיקה a stone יזא parts that one thinks he תלכו When one strives in Torah learning, like (2 understands, are in truth beyond כו, ג an expression of super-rational, going comprehension חוק beyond the normal

A Jew learning Torah with A general reward given for fulfilling Torah ופניתי* complete bitul beyond any The bonus reward of “G-d will turn aside יזב reason, leads to G-d’s “turning” from His affairs to reward the Jews” is in אליכם and revealing His Essence in response to the Jews’ higher dedication כו, ט ”complete union with the Jew to Torah to the point of “toiling

Both the beginning & the conclusion of Only through a person’s own Sefer VaYikra (same with Parshas avodah does one touch the Bechukosai) emphasizes avodah of יזג Essence and able to draw down תערותא דלתתא preceded by אתערותא דלעילא to below see below

חל אתעדל"פסוקבכור חכמה עניןקיימה אף בחקת אדם כיהוראהבלי גבול יקריב ק ע קדוש שבנפש בזמן י שורש מעצמו (מסירת הגלות תלכו אדם) הנשמה (נפש (העליון ((חקיקה ירושה מאבותינו עשר כחות תקריב יש שינוים מעשר הנפש מצותי את מצד אדם אתעדל בזמן הבית האדם (מחשבה תשמ קרבנכם למטה "ת לזמן רו ) בגשמיות מקדשו דבור הגלות אדם (ומעשה (תחתון

Property of Jews belongs to G-d The Torah uses the language of Cherem כשדה החרם since property of a slave (opposite of blessing) removing the כב כז, כא ,belongs to the master, who is property from the temporary owner the source of blessing to the returning them to the original owner, the סיום ערכין property Cohen who is separated from the rest ועץ השדה יתן Rambam stresses that in the initial period Moshiach’s purpose is to facilitate conditions so that all Jews observe Torah & Mitzvos, and any miracles כזא פריו עולם כמנהגו נוהג that occur are not part of the process כו, ד In a later period will occur all the promised miracles and changes in the world Three function of verbal expressions (Vidui) regarding Teshuvah: Vidui even without Teshuvah 1. Outward express brings out the feelings והתודו את * might not be sincere, of the heart and thoughts of the person כזב nevertheless, it is not worthless, 2. Causes an extra push in the person in the עונם כו, מ since it will ultimately lead to midst of the process of Teshuvah complete Teshuvah 3. Reminder (embarrassment) of past deeds triggers Teshuvah (due to the dichotomy between speech & the heart) One can serve with limits Ordinarily one does not exceed one-fifth of כזג מכל אשר motives); however, if one one’s financial worth for the Mitzvah of) removes the ulterior motives, Tzedekah; but to save a life (whether לו one can serve without limits physical or spiritual), no limit exists

חל פסוק ענין הוראה ק כז, כח * בריתי The future Geulah comes due to the bris לבא יעקב and not due to their merit) between G-d) and the Avos (themselves), whether we כו, מב the children) are worthy or not) Our service of G-d combines two (seemingly) conflicting concepts 1) Kabolas Ol – acceptance of והיה הוא Mitzvos since commanded by Necessity to understand (whatever possible the King without need for of a Chok לבב ותמורתו יהי' understanding And, conversely, one needs to realize the קודש כז, לג G-d prompts us to strive to superrational portion of a Mishpat (2 understand His Commandments so we can serve with full pleasure and simchah Stress on physical rewards in this Parsha emphasizes that the rewards are a direct ונתתי In time of Moshiach no distinction consequence of our actions, and they לז to exist between physical items happen to our physical and spiritual lives גשמיכם and their spiritual sources Physical rewards express the desirability of כו, ד Torah and Mitzvos that effuses blessings בעתם also to our physical lives

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