“Hidden Strength.”

         To the entire holy company, Erev Rosh Chodesh Sivan.
        A peaceful and blessed Shabbos! May this Shabbos prepare us to receive the Torah and hear the Ten Commandments. “Within every Jew there is a good point, which is the aspect of the Tzaddik, and this good point is also an aspect of Moshe Rabbeinu. Moshe Rabbeinu was the sum total of the entire Jewish nation, and he is manifest within each and every Jew. Every single Jew possesses this element of the Tzaddik, of Moshe, for Moshe Rabbeinu is enclothed within every single Jew.  This is why peace and love is so great among Jews.  As Rabbi Akiva taught, ‘And you shall love your neighbor as yourself—this is the most important principle of the Torah.’ This love reigns among Jews and allows all Jews to become a part of one another, to enlighten one another, and to receive from one another.  The main point of this love is that all Jews should be able to see one another, similar to the Sanhedrin who sat in a semicircle so that they should be able to see one another. The main point of this love is that they should be able to see each other, to be incapable of bearing not seeing each other.  If they see each other, they can receive from one another.  Then, each person’s mind will be ignited—lit up—by seeing his friend.  Every person possesses a good point, which is an aspect of the Tzaddik, of Moshe, in relation to his friend.  Thus, seeing one’s friend, lights up a person’s own mind.  A person’s life-force comes mainly through the peace and love that exist between Jews when they ‘see one another.’ Because the life-force is mainly a product of the mind and the intellect—as it is written, ‘wisdom gives life to those who possess it.’  This illumination of the mind happens principally when Jews look at one another.  Through this, they become worthy of an aspect of eternal life, of the resurrection of the dead.” 
     “This is why we find that the sage said, ‘Either a study partner or death,’ for the life-force is mainly a product of mutual love: each person enlightens the other and sparks the other’s mind into life. This infusion of the life-force is like the resurrection of the dead, for the life-force mainly comes through mutual love and peace. This is the meaning of ‘Either a study partner, or death,’ for when there is no love, and divisiveness is to be found, it is impossible to receive this life-force. This is this ‘death,’ as in ‘only death will divide between us.’ Separation between people is an aspect of death: ‘love is as strong as death, jealousy as harsh as the grave.’ Love is so powerful, that one can even (G-d forbid) prefer to die, for the sake of love. This is how Rashi interprets this verse: that one’s love for G-d can be so strong that he can actually give up his life for G-d’s sake.  This also applies to the love we have for one another.  It can be so powerful that one would prefer to die (G-d forbid) than have this love damaged in any way. ‘Love is strong as death.’ ‘Either a study partner, or death.’  Since the life-force comes mainly from love and peace, it is through the main aspect of that love that two people look at one another.  Since each possesses a point of the Tzaddik, simply seeing one another, in itself, causes the mind to be illuminated.  This is where the life-force comes from, this eternal life, this resurrection of the dead.  This is why a person makes the blessing, ‘He who revives the dead’ when he sees his friend for the first time after at least a year’s separation.  He makes the blessing when he sees his friend and rejoices in the sight of him, because loving friends are certainly close to one another at their spiritual source.  This is why they need one another’s illumination.  So, when one sees his friend, his mind is illuminated, and this brings about a resurrection of the dead.” (Based on Hilchos Birchas HaReiyah 3:1) 
     This week is Parshas Bamidbar, a time when all the Jewish people are counted—all those who go out to war.  A small number of people who observe the Torah cannot compare with a great number, just as we find in the previous week’s Parsha: “And five of you will purse a hundred; and one hundred of you will pursue ten thousand.” We have heard it said in the name of Reb Yitzchak Blazer, “If someone were to tell me that two people flew to heaven, I wouldn’t believe him, but if he said it about three people, I would believe it.” When a group of people join together for the sole purpose of advancing in their service of Hashem, then all six hundred thousand root souls of the Jewish people become a part of their endeavor. This is similar to what Rabbi Pinchas of Koretz said about the Kabbalistic declaration made before performing a mitzvah. “By virtue of the One that is hidden and concealed, in the name of all  Israel…” When a person intends to fulfill a mitzvah, and attempts to connect to the entire Jewish people by making this declaration, it actually arouses the entire Jewish people to repent.  It accomplishes this by awakening the Divine spark that is hidden within each and every Jewish soul.  This becomes all the more clear in light of what the Midrash says on the verse, “The twisted cannot be corrected…this is talking about the person whose friends joined together to fulfill a mitzvah, and he failed to be counted among them.” Every time that Jews gather as one for the sole purpose of fulfilling Hashem’s Will, “G-d is present among the G-dly convocation.” How much more so, at this time, Erev Rosh Chodesh Sivan, when we are on the verge of the giving of the Torah. Regarding this time, the verse says, “And Israel camped there, opposite the Mount,” and Rashi explains, “like one person, with one heart.” When a group such as this one gathers together as one on the Shabbos preceding the giving of the Torah, “like one person, with one heart,” then they are certainly worthy—worthy of having their minds and hearts opened to receive the Torah and to hear the Ten Commandments once again.  May it come speedily and in our days, and forever and ever, Amen. 

And now the lesson… 

    “To the entire holy company, Erev Rosh Chodesh Sivan. 
    A peaceful and blessed Shabbos! May this Shabbos prepare us to receive the Torah and hear the Ten Commandments.” This leads us into a direct quote from Likutei Halachos: “Within every Jew there is a good point which is an aspect of the Tzaddik, and this good point is also an aspect of Moshe Rabbeinu.” Moshe was called the ‘mechokeik / lawgiver’—literally, ‘engraver’ because he is engraved onto every single Jew. “Moshe Rabbeinu was the sum total of the entire Jewish nation, and he is manifest within each and every Jew. Every single Jew possesses this element of the Tzaddik, of Moshe, for Moshe Rabbeinu is enclothed within every single Jew.” Every single Jew comprises an element of the soul of Moshe.  Every person possesses just one spark, and all the six hundred thousand root souls together comprise one single, complete soul—the soul of Moshe Rabbeinu.  Only Moshe Rabbeinu possessed a complete soul—the rest of us just have a spark of that soul.  Each one of us is just a Divine spark, and every soul is an element of the Divine from Above.  Moshe Rabbeinu was completely sanctified.  As for the rest of us, we each have our own spark—this one has his kindness, the other has his joy, one learns in-depth, and still another learns quickly and masters the material.  However, when all join together in love, each person becomes worthy of attaining each of the good points that his friends possess. 
    “This is why peace and love is so great among Jews.  As Rabbi Akiva taught, ‘And you shall love your neighbor as yourself—this is the most important principle of the Torah.’” This is echoed in that which Hillel said to the so-called prospective convert who wanted to learn the entire Torah “while standing on one foot.” “That which is hateful to you, do not do to your friend. This is the entire Torah.” “This love reigns among Jews and allows all Jews to become a part of one another, to enlighten one another, and to receive from one another.  The main point of this love is that all Jews should be able to see one another, similar to the Sanhedrin who sat in a semicircle so that they should be able to see one another. The main point of this love is that they should be able to see each other, to be incapable of bearing not seeing each other. It is “true love” only when they can actually see each other. If they see each other, they can receive from one another.  Then, each person’s mind will be ignited—lit up—by seeing his friend.” Just seeing his friend, even without talking to him, can allow him to receive from the mind of his friend.  “Every person possesses a good point which is an aspect of the Tzaddik, of Moshe, in relation to his friend.  Thus, seeing one’s friend, lights up a person’s own mind.  A person’s life-force comes mainly through the peace and love that exist between Jews when they ‘see one another.’ Because the life-force is mainly a product of the mind and the intellect—as it is written, ‘wisdom gives life to those who possess it.’” 
     This is the foundation of Breslov Chassidus: the mind, and wisdom. People think that Breslov is about dancing on the tables—that’s good too—but that wasn’t what Rebbe Nachman had in mind. Breslov is the epitome of intellect, the deepest kind of intelligence. This is what Rebbe Nachman meant when he said that it is an obligation upon everyone to plumb the depths of their minds and to deepen their perception.  As he says [Chayei Moharan 228], “I want my students to serve G–d with a kind of clarity of mind that hasn’t been seen for generations.” Everyone must fulfill this; he must see to it that he becomes such a student, with a kind of intellect that hasn’t been seen for generations. This is what Rebbe Nachman says in the very first lesson in Likutei Moharan: “Know that all our prayers and requests are accepted only by virtue of the Torah…that the grace and status of the Jewish people in the eyes of the world rises and falls according to the Torah that we learn.”  This is true particularly when we learn Torah as a group, together. “For the Torah is called, ‘A loving hind (ayelet ahavim) and a pleasant roe (ya’alat chein,)’ i.e. she raises up the ‘chein,’ the grace, because she bestows grace upon those who study her.  Through this, all prayers and requests are accepted…for a Jew must always look for the intelligence inherent in everything, and must connect himself to the wisdom and intelligence…This intelligence is a great light, and it illuminates his every pathway.  As it is written, ‘The wisdom of a person illuminates his face [or, ‘before him’].’ 
     This is the aspect of Yaakov.” Yaakov was worthy of wisdom. Avraham was loving-kindness, Yitzchak was reverence—sanctity and purity—but Yaakov embodied the essence of wisdom. That is the sun—the intellect literally shines like the sun.  It is the letter “ches.” This is the essence of Breslov Chassidus, to search for the intelligence inherent in every aspect of the creation.  It is for this reason that Reb Nosson placed this lesson at the very beginning of Likutei Moharan.  As Reb Levi Yitzchak said, this lesson wasn’t the first one written by Rebbe Nachman, and furthermore, Reb Nosson never even heard it from the Rebbe himself. He only found it among Rebbe Nachman’s manuscripts.  Reb Nosson gave it pride of place, the very first Torah in Rebbe Nachman’s book, to show us that this is what Breslov Chassidus is all about, the searching for the intelligence and wisdom inherent in every created being.  However, one only becomes worthy of this kind of intelligence by feeling real mutual love. 
     “This illumination of the mind happens principally when Jews look at one another—and, through this, they become worthy of an aspect of eternal life, of the resurrection of the dead.” A person who really loves other Jews, who never comes to hate another Jew, could live forever. (This is because every Jew is a unique channel through which spiritual vitality descends; the person who loves everyone is connected to life—he will never die.) Any person that dies must have hated someone, sometime.  All disease comes from this—from hating people. If a person wouldn’t hate anyone in the world, he would live forever. He would live one hundred and twenty years, and still remain alive even after his passing.  He would just be “sleeping”, like Moshe and Yaakov.  “He upholds his faith for those who sleep in the dust.”  They are only “sleeping in the dust,” for, really, they are still alive. So too, a person without any hate in his heart would live after his passing.  He would still be able to help other people who come to pray at his gravesite.  He could even ascend to heaven with his body, like Eliyahu the prophet. 
     “This is why we find that the sage said, ‘Either a study partner or death,’ for the life-force is mainly a product of mutual love: each person enlightens the other and sparks the other’s mind into life. This infusion of the life-force is like the resurrection of the dead, for the life-force mainly comes through mutual love and peace. This is the meaning of ‘Either a study partner, or death,’ for when there is no love, and divisiveness is to be found, it is impossible to receive this life-force. This is this ‘death,’ as in ‘only death will divide between us.’” Ruth said this to Naomi, and here we are, just before the festival of Shavuos [when we read the Book of Ruth.] Reb Nosson is interpreting this verse for us. “Only death will divide between us.” Ruth was saying to Naomi that to separate from her would be the same as death. Naomi had wanted to test her, to see if Ruth truly wanted to convert, to become a Jew. To test if she really wanted the G–d of Israel.  Perhaps Ruth only wanted to remain together with her because she was so attached to Naomi, after all, they had lived together for ten years.  People even feel connected to a dog that they’ve lived with for ten years. Naomi said to her: “Leave me, the same as Orpah did. Look, Orpah left and went on her way.  Why are you being so stubborn?  Conversion just isn’t worthwhile.  The Jewish people are a bunch of murderers—they kill people over the smallest infractions. They stone, burn, stab with swords, and strangle! There are four kinds of death penalties, and different cemeteries for those who have been stoned, or burned.  You certainly wouldn’t be able to keep up with their demands, not to stumble in some sin. Then they’d kill you!  Anyway, you aren’t even used to living a Jewish life!  Until now, you’ve been able to go to the beach on Shabbos.  From now on, if you go to the beach on Shabbos, they’ll stone you to death!  With Shabbos going on for so long, what else is there to do?  On the long summer days, it’s as hot as can be from five in the morning until eight at night.  You’ll want to go to the beach to get some cool air, (they didn’t have air–conditioners in those days!)” 
     In Shuvu Bonim, we pray our Shabbos Morning prayer from five o’clock in the morning until one o’clock in the afternoon.  After that, there isn’t any time left. The Shabbos day meal takes two hours. After that you sleep a little until Mincha. By then, the day is all over. That’s one of the reasons why we in Shuvu Bonim take so long to pray, so that everyone won’t go to the beach on Shabbos. But there was no Shuvu Bonim back then…
     Ruth answered Naomi that she really did want to convert—she was even prepared to die for it. “I will die where you die, and I will be buried there with you. Let them bury me in the cemetery for those who were stoned to death or burned to death, just as long as I can be Jewish.” Reb Nosson explains that Ruth was saying that only death would come between them, for Ruth had grasped that Naomi was the Tzaddekes of the generation, and that if she was to connect herself to Naomi, she would never come to sin.  She would never come to be sentenced to death.  This is what Ruth told Naomi, “Only death will divide between us,” that death could only come if we separate, but there will be no death as long as we stay together.  [Notice that, according to Rav Nosson, Ruth’s answer to Naomi was said as if prefaced by, “On the contrary!” For Naomi had been arguing that Ruth’s connection to her would cause her death, and Ruth’s response was that, on the contrary, the separation between them would be the cause!]     “Separation between people is an aspect of death.” For all of the Jewish people are parts of a single soul.  They are only separate entities at the level of bodies.  They are all literally part of a single soul, like a husband and wife who share one soul that was divided into two bodies.  So, too, the entire Jewish people come from a single soul that was split into six hundred thousand bodies. 
     This is an aspect of, “‘love is as strong as death, jealousy as harsh as the grave.’ Love is so powerful, that one can even (G-d forbid) prefer to die, for the sake of love.” The love for one’s friend has to be so profound that he would be willing to die for his friend, to give up his life for his friend’s sake. “This is how Rashi interprets this verse: that one’s love for G-d can be so strong that he can actually give up his life for G-d’s sake.  This applies to the love we have for one another.  It can be so powerful that one would prefer to die (G-d forbid) than have this love damaged in any way. ‘Love is as strong as death.’  ‘Either a study partner, or death.’  Since the life-force comes mainly from love and peace, it is through the main aspect of that love that two people look at one another.  Since each possesses this point of the Tzaddik, simply seeing one another, in itself, causes the mind to be illuminated.” 
     The entire Jewish people comprise one complete mind that was split into six hundred thousand parts.  In order to receive the G-dly awareness for which he was created and which will bring him to eternal life, a person must know the entire Torah: all of Shas, Shulchan Aruch—Yoreh Deah, Choshen Mishpat, Hilchos Ta’aruvos, Hilchos Niddah, Berachos, Shabbos.  It is practically impossible for a single mind to encompass so much, the entire Torah.  It becomes a possibility only when there is love among Jews, when one loves every single Jew.  Then every Jew’s mind, the unique aspect of awareness of every single Jew, lights up within him. Then his mind can indeed encompass the entire Torah.  It doesn’t matter if everyone hates you as long as, from your end, you love them.  Their minds, their unique portion of G-dly awareness, will flash within your mind.  The fact that they hate you is their problem, their loss, since it makes them unable to receive your unique mental faculty. 
     “This is where the life-force comes from, this eternal life, this resurrection of the dead.  This is why a person makes the blessing, ‘He who revives the dead’ when he sees his friend for the first time after at least a year’s separation.  He makes the blessing when he sees his friend and rejoices in the sight of him, because loving friends are certainly close to one another at their spiritual source.”  It isn’t coincidental that all the people here are part of a single group.  It shows that they also share a single soul in the worlds above. “This is why they need one another’s illumination.  So, when one sees his friend, his mind is illuminated, and this brings about a resurrection of the dead.”
     This aspect of the resurrection of the dead existed at Mount Sinai as well, and they were worthy of it because of their feeling of unity. They camped then “like one man, with one heart.”  They really felt like a single person, that they are all parts of a single soul. This is similar to what Reb Yitzchak of Vorki said, that when they camped there (“vayichan”), each one saw the other’s “chein” (grace, charm). Everyone saw the good point in his friend, his uniqueness.  They saw how one person was exemplary in his ability to give, another,  in his ability to pray with unusual devotion.  This one learns in-depth in a unique way, and the other excels at learning a lot of material quickly. 
     Just now, we are literally on the verge of the giving of the Torah. This Sunday is Rosh Chodesh Sivan; already tomorrow evening at the third Shabbos meal, Rosh Chodesh will begin.  The influence here comes not only because the festivals in any month begin to shine forth from Rosh Chodesh of that month.  Irrespective of that reason, it begins because the Jewish people camped at Mount Sinai on Rosh Chodesh.  According to Rabbi Yosi [Shabbos 86b], the giving of the Torah actually happened on a Sunday—just as it falls out this year.  The Kedushas Levi notes on a statement made in the Haggada: “Had He brought us close to Mount Sinai, and not given us the Torah, it would have been sufficient.” Why should it have been sufficient? What would we have gotten from Mount Sinai if we hadn’t received the Torah?  But the Kedushas Levi answers that when they reached Mount Sinai, the defilement that had set into their bodies from the sin of Adam disappeared. Their bodies became so purified that they literally merited reaching the level of “the shining mirror.” Their bodies actually taught them the Torah. Every limb cried out the commandment that applies to it.  So, as soon as they reached Mount Sinai, everyone began to hear the Ten Commandments: everyone heard “Thou shall not murder”, “Thou shall not commit adultery.”  They heard the entire Torah, including the Rabbinic commandments and secondary Rabbinic injunctions.  [Since they camped together as a single entity with one heart, and because there was such love between them, everyone’s good points were revealed to all.  That, in itself, is the revelation of the entire Torah—it is what made them able to grasp the entire Torah in its completion even before it was given.] 
     This is similar to Avraham Avinu, about whom it is said that his two kidneys taught him the entire Torah. This potential illumination renews itself every year on the first of Sivan.  Thus, when they reached Mount Sinai, every limb of the bodies of the entire Jewish people shouted out the commandment that applies to it, the prohibition that applies to it.  In the same way that a person would not stick his hand into a fire—he responds to an inner reflexive cry that tells him not to put his hand into that fire—so too was it for the Jewish people with all six hundred and thirteen commandments, as well as the Rabbinic commandments. Everyone heard “Thou shall not murder,” and understood that one may not shame his friend publicly.  Most importantly, they all heard “Thou shall not commit adultery”, for receiving the Torah depends on this more than anything.  [This is just as we were commanded to abstain from marital relations as a preparation for receiving the Torah.  See, further on, how looking at forbidden sights causes one to lose his holy awareness.] 
     This is similar to the comment of the Ramban. He says, “I disagree with Rashi who interpreted ‘You shall be holy’ to mean that the Jewish people are commanded to separate themselves from lewdness.  I interpret it differently: that they must even sanctify themselves when indulging in that which is permitted to them.  Just as the Kotzker Rebbe says, “‘Thou shall not commit adultery’ refers to your wife.”  So when everyone heard, “Thou shall not commit adultery,” everyone’s eyes shouted, “Don’t open me—it’s forbidden to open your eyes in the street!”  This applies even if a person is holy and pure and he doesn’t see anything at all.  This was, in fact, one of the arguments of Yosef and his brothers.  Yosef said, “Even though you are all holy and pure, it is still forbidden to look!” Simply opening the eyes can cause such damage.  Just as the Arizal says in Sha’ar HaPesukim, Parshas Toldos, on the verse, “Because (“ekev”) Avraham heard My Voice.” He says that the heels (“ekviim”) of Imma (Binah) descend into the skull of Zeir Anpin.  Netzach, Hod, and Yesod of Imma parallel Chochmah, Binah, and Da’as of Zeir Anpin. So the “heels” of Imma reach until the exact level of the “eyes” of Zeir Anpin.  By opening the eyes, the “heels” of Imma leave; they escape by way of the eyes. 
     All of this happened as soon as they reached Mount Sinai.  The revelation itself, with all its thunder and lightning, was for the sake of future generations.  The fact that their bodies taught them the Torah would be insufficient for the coming generations—just as the fact that the Patriarchs had observed the Torah had been insufficient for those gathered at Mount Sinai. They needed to receive it anew because the transmission that they had received through the limbs of their bodies was for each individual alone, but the giving of the Torah as a public revelation was for the future.  It was given amidst a sound that did not stop, that keeps on going even until today.  The giving of the Torah was heard throughout the world; also the gentile nations heard it.  [This also adds another dimension as to why the giving of the Torah required a public revelation: so that the gentile nations who were not at Mount Sinai would also hear the Torah, as we see in the continuation of the lesson.] 
     There was not a soul in the world that did not hear the Ten Commandments being given. Every Jew, every gentile, everyone heard the Ten Commandments. The only difference was that the Jews actually stood at Mount Sinai, and the gentiles heard them wherever they were at the time. This is stated in the Gemara, Zevachim 116a—that all the world’s kings sang songs of praise to Hashem in their palaces. 
     When the gentile peoples heard, “Thou shall not murder,” “Thou shall not commit adultery,” they all rejoiced. They all sang praises to Hashem: “From now on we will live in a New World: a world without murder, a world without theft! “Thou shall not commit adultery.” These things won’t exist any longer—and lewdness is the most shameful thing in the world.   Also among the gentiles, when someone wants to insult another person, he shames him by making remarks about his lewdness.  It’s irrelevant whether the story is true or false—everybody knows that this is the most shameful thing.  So, the entire world rejoiced, but the next day, as soon as the initial enthusiasm wore off, everyone’s eyes were opened. They woke up in the morning and said, “What will be? From now on we won’t be able to murder or steal.  What will become of us? How will we manage without murdering and robbing? The Torah says, ‘You shall live by them’ and not die by following its laws!”  So they sat and thought until they came up with an idea. They would fly to Bil’am to ask him his opinion. “Maybe he can explain things to us, or give us some advice about how to go on.”  So they chose representatives from all the nations of the world and recited some magic formula, and immediately flew off to Bil’am.  Once upon a time, people weren’t as primitive as they are today—they didn’t need some tin and other kinds of metal to get around.  Nowadays, two airplanes crash every single week.  In those days, they knew the right incantations and could fly to wherever they wanted, without any metal. 
     So that is how the representatives of all the nations reached Bil’am. They asked him, “What will become of us? We heard: ‘Thou shall not murder;’ ‘Thou shall not steal;’ and ‘Thou shall not commit adultery.’  If we do steal, perhaps G-d will bring a flood upon the world, and the whole world will be destroyed!” He answered, “But G-d already promised that He will never bring another flood.” So they asked Bil’am, “He promised not to bring another flood of water, but maybe he will bring a flood of fire upon us?”  Bil’am answered them, “No, He won’t bring a flood of fire upon the world either.” They asked, “So what will happen if we do steal?” Bil’am answered, “Nothing at all!” “But we heard all of this thunder and lightning: ‘Thou shall not steal;’ ‘Thou shall not murder;’ and the whole earth trembled!” Bil’am said to them, “The verse says, ‘Hashem gives power to His people.’ He was only saying all of that to the Jewish people. They are a nation of thieves, of murderers—He had to say things like that to them.  What about you? You’re very refined people, you don’t do things like that, G-d forbid! You don’t murder or steal—you only do what you need to stay alive. ‘Men do not despise a thief, as long as he is stealing to satisfy his soul when he is hungry.’” [Mishlei 6:30]  So, the representatives then asked Bil’am, “Do you promise us that nothing will happen to us if we do steal?  The ceiling won’t cave in?  The ground won’t swallow us up?” He answered, “I promise!” “You’ll be our guarantor?” Bil’am agreed, “Yes, I will! Everyone go home, go back to your affairs—rob and steal as much as you like! I guarantee that nothing will happen to you.”  Everyone left Bil’am, they flew home. They returned to their thieving and robbing, and, of course, nothing did happen to them.  The world continued, as before, and the ceiling didn’t fall in. From that point onward, Bil’am became the prophet to the gentile nations.  Until then, he had been a mere small-time operator. He had a little stall in the marketplace where he sold his magic spells and potions. But from  the time of the giving of the Torah, when the nations saw that he was willing to assume the responsibility to guarantee them their stealing and robbing, and when they saw that he was right, they accepted him as a true prophet. They said, “The Jews aren’t the only ones with prophets—we also have a true prophet!”—And he was their prophet for forty years.  [i.e. the forty years from the giving of the Torah in the first year after the exodus from Egypt, until just before the Jewish people entered the Land of Israel, when Bil’am was killed, nearly forty years in all.] 
     That is what happened to the gentile nations because they waited one night. Their initial enthusiasm wore off, and they lost out. They should have immediately flown to Moshe Rabbeinu—they knew where the thunder and lightning was coming from. They should have flown to Mount Sinai straight away to ask Moshe Rabbeinu what to do. Then they would have converted. But, instead of flying to Moshe Rabbeinu, they flew to Bil’am. This is similar to that which Rebbe Nachman says in Likutei Moharan II:57, that at the very moment that the Tzaddik tells over Torah in the world, Bil’am tells over Torah as well. [This requires further study, because they only came to Bil’am on the following day.  Perhaps, at the time that the Torah was being given, the ideas had already begun to take shape in Bil’am’s mind, but that he did not have anyone to share them with until the following day. It is also self evident that had the gentile nations not waited until the following day and had they instead immediately flown to Moshe in their great enthusiasm, then they would have heard the Torah of truth. This would have precluded their decision that was made the following day, to fly to Bil’am, and hear that which they heard.] 
   Bil’am teaches Torah at the same time that Moshe teaches Torah. For as soon as the Tzaddik opens his mouth to teach Torah, the whole world is electrified, everyone wants to hear it. The only question is to whom they go to hear it from.  Whoever doesn’t go to hear the lesson of the Tzaddik, his new Torah concepts, hears at that very moment the new concepts that Bil’am has to share.
    “This week is Parshas Bamidbar, a time when all the Jewish people are counted—all those who go out to war.  A small number of people who observe the Torah cannot compare with a great number, just as we find in the previous week’s Parsha: “And five of you will purse a hundred; and one hundred of you will pursue ten thousand.” We have heard it said in the name of Reb Yitzchak Blazer, “If someone were to tell me that two people flew to heaven, I wouldn’t believe him, but if he said it about three people, I would believe it.” When a group of people join together for the sole purpose of advancing in their service of Hashem, then all six hundred thousand root souls of the Jewish people become a part of their endeavor.” And this is really what the word “Kollel” means. We did not open this Kollel just so there should be another Kollel in the world.  No, “Kollel” comes from the word “hitkallelut” (“coming together as one”). Everyone should literally become one, and everyone should literally be willing to die for the sake of the other person. Everyone contributes his own strengths for the benefit of the Kollel. 
     “This is similar to what Rabbi Pinchas of Koretz said about the Kabbalistic declaration made before performing a mitzvah. “By virtue of the One that is hidden and concealed, in the name of all Israel...” When a person intends to fulfill a mitzvah, and attempts to connect to the entire Jewish people by making this declaration, it actually arouses the entire Jewish people to repent.  It accomplishes this by awakening the Divine spark that is hidden within each and every Jewish soul.  This becomes all the more clear in light of what the Midrash says on the verse, “The twisted cannot be corrected…this is talking about the person whose friends joined together to fulfill a mitzvah, and he failed to be counted among them.’  Every time that Jews gather as one for the sole purpose of fulfilling Hashem’s Will, ‘G-d is present among the G-dly convocation.’” This will be true if we gather together out of love for each other—“For love is as strong as death” —and we must gather together with a love that is that strong. This love makes every one of us ask himself, “When will there be another Shabbos like this? When will we again be graced with such a Shabbos, with eating the Shabbos evening meal together, with singing the zemiros as one?” (Once upon a time, we used to sing the Shabbos zemiros until the morning light!) When you sit at home, there are times that you sing, and times that you don’t, but when you sit together, your singing is inspired! 
     “How much more so, at this time, Erev Rosh Chodesh Sivan, when we are on the verge of the giving of the Torah. Regarding this time, the verse says, “And Israel camped there, opposite the Mount,” and Rashi explains, “like one person, with one heart.” When a group such as this one gathers together as one on the Shabbos preceding the giving of the Torah, “like one person, with one heart,” then they are certainly worthy—worthy of having their minds and hearts opened to receive the Torah and to hear the Ten Commandments once again.  May it come speedily and in our days, and forever and ever, Amen.”

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