Since every Shabbos when we daven in shul, I before Mussaf repeat a nekudah of a sichah of the Rebbe, and since we're not davenen in shul, I will do it now through a voice note. This week's parsha is Parshas Tzav. It's also Shabbos HaGadol, the Shabbos before Pesach. So we find in the parsha something that has to do with Pesach, even though it's not talking about Pesach, but it has to do with the concept of what we have on Pesach. On Pesach, we're not allowed to eat chametz. And in the parsha, we find an inyan that has to do with not eating chametz. The inyan of Pesach of not eating chametz is, as it says in Chassidut, it says in other sefarim, that it represents yeshut, ga'avah. The difference between chametz and matzah is chametz doesn't rises, matzah doesn't rise. So chametz shows there is a rise, there is something higher, something picking up, it shows on ego, it shows on yeshut, it shows on ga'avah. And that's why on Pesach, which is the time when we went out of Mitzrayim, the time when Am Yisrael started as an am, so the foundation has to be that we cannot have ga'avah. We have to remember there is nothing but the Eibershter, and the yeshut of the person is not the real metziut. Therefore, we can't eat chametz to represent, to symbolize this inyan that we can't have the yeshut. We

find in the parsha also something that has to do with not eating chametz, and that is concerning the קרבן מנחה. One of the korbanot that they were able to bring in the Beit HaMikdash was a קרבן מנחה. It was made of flour and mixed with some oil and mixed with some לבונה. And the pasuk says, והרים ממנו בקמצו מסלת המנחה ומשמנה ואת כל הלבונה אשר על המנחה, that the kohen would have to take out a קומץ of these ingredients—a קומץ is a handful of the flour, which was the main ingredient with the rest of the stuff—והקטיר המזבח ריח ניחוח אזכרתה לה'. And that handful he would put on the mizbeach as a korban. And what would happen with the rest, the majority that was left over? So the pasuk says והנותרת ממנה, what's left over, יאכלו אהרן ובניו, אהרן and his children would eat, but מצות תאכל במקום קדוש. They could only eat that matzah. They have to eat it in the חצר אהל מועד, but it could only be matzah. And Rashi says in the next pasuk, where it says not only here it says you should eat it matzah, it says לא תאפה חמץ חלקם, their share cannot be baked with chametz. So Rashi says אף השיריים אסורים בחמץ, even the leftovers, not only the part that went on the mizbeach, because we know that nothing that went on the mizbeach was allowed to be chametz. So the קומץ that went on the mizbeach couldn't be chametz, that's for sure. But the leftover that was eaten, now you would think maybe that you could eat, even though the kohanim ate it, but it could be eaten, you could bake it the way you want, maybe you could make it chametzdik. So the pasuk says לא תאפה חמץ חלקם, that even the שיריים, the leftover, which is not really leftover, it's the majority of the flour and the other ingredients, even them you cannot eat chametz. And then the pasuk says later that if a kohen brings a קרבן מנחה, כל מנחת כהן כליל תהיה. If a kohen brought a מנחה, there was no קומץ, the whole flour of that מנחה went on the mizbeach as completely burned to Hashem. Now the Rebbe in the Reshimot explains this ענין על פי חסידות, because we know every simple halacha has also a ביאור in פנימיות על פי חסידות. As we know the famous story that the Tzemach Tzedek brought down in the Sichot of the Frierdiker Rebbe and the Rebbe concerning the Mishnah of שנים אוחזין בטלית, which the Tzemach Tzedek said I think to the Rabbi Maharash he's going to show him, teach him how they learn that in גן עדן. Because in גן עדן they don't learn it שנים אוחזין בטלית, the Mishnah says if two people are holding a garment and they come to argue in the בית דין, one says, \"I found it,\" one says, \"I found it,\" one says, \"It's mine,\" one says, \"It's mine,\" the halacha is יחלוקו, they swear and you have to divide it. So he taught him that in גן עדן, you don't learn it about a טלית, it's talking about a נשמה, that there were two people, each one had a חלק in making the yid a baal teshuva. And when they come למעלה, each one says, \"I'm the one that caused it,\" and the דין is יחלוקו. But what I'm trying to say is that there are ways to learn the דינים that we have, the simple halacha, the way they learn it in גן עדן, the way they learn it in the פנימיות ענינים. So the Rebbe explains this דין that we just learned בנוגע the דין that when it's a מנחה, you bring part of it on the מזבח, the קומץ, and most of it stays that you could eat, but that itself cannot be eaten חמצדיק, it cannot become חמץ. And this is what the Rebbe explains. The

קרבן מנחה, which is made of flour, represents the general needs of a person. Flour represents the general needs of a person, like the Mishnah says in Pirkei Avot, \"אם אין קמח אין תורה.\" If there is no flour, there is no Torah. Now flour doesn't mean simply flour, just an expression, flour is the main part of what we eat, and the eating, that's the general needs of a person. So the inyan of the flour represents the general needs of a person. Now in the קרבן מנחה, which was made of flour, there were two parts as we said. There's a part that went on the מזבח, and there's a part that was left to be eaten by the human beings. So these two parts represent two parts of the person's needs. The קמיצה that went on the מזבח was the lesser part, the lesser amount. That represents the amount of time a Yid, most of the Yidden, spend learning and דאווענען, ענינים שבקדושה. Because that most people spend most of the time working, and eating, and drinking, all their physical needs. But there is a little bit of time that you spend davenen and learning. That is כולו להשם. Davenen, learning is עולה להשם. So the part of the flour of the קרבן מנחה that went on the מזבח to be burnt as a korban to Hashem represents the time the Yid spends in learning and davenen and all the mitzvot that he does. The rest of it that's left over represents the rest of the needs of the person. That a person is involved in the inyanim of olam hazeh, in inyanim of this world. Now we know by the קרבן מנחה what made the rest allowed to be eaten only because they brought the קמיצה on the מזבח.

After they brought this handful on the מזבח, that was mekadesh, we say we made holy, made that the rest of it is able to be eaten. This means also that the little bit of time that a Yid uses to learn and daven, that is makdish, makes holy the rest of the things that a person does normally. Which means that even the things that a person does normal as a human being also has to be holy, has to be done l'shem shamayim. And the little bit of time, the minority of time that we learn and daven, that gives a koach that the rest of the day should also be l'shem shamayim, that when you have your own needs, it should be l'shem shamayim, you should do it in the proper way. In addition to that, there's a din that even the rest of the flour cannot be made chometzdik. Which means that when a person comes to do his own things, not davka the time of learning, the rest of the time, when he works and does other things, there's one nekudah that has to be: it cannot be chametz. And as we said before, what is chametz? Chametz is yeshut and ga'avah, which would mean that if a person thinks, \"It's me!\" Like the pasuk says, some people might think, \"כוחי ועוצם ידי עשה לי את החיל הזה, my own power made, gave me everything that I got.\" So there is a yeshut, which is a to a certain degree a denial in the truth of Hashem that he's the only metziut, and הוא הנותן לך כח לעשות חיל. The Aibershter gives us the koach, it's not our own. So that's a condition here, that even the rest of the time, when a person is involved in his own things, the physical things, has to be l'shem shamayim, and also that there's a condition that you cannot have it chametz. Now

there is sometimes that you could have chametz, and that is, just like בנוגע פסח you're not allowed to have chametz, but when it comes to Shavuos, the שתי הלחם, the special korbanot that they brought on Shavuos was chametz. And it says in chassidus, why? Because sometimes the gaavah is good if you use it for kedushah. Like it says in a pasuk, \"ויגבה לבו בדרכי השם,\" his heart was like elevated in the ways of Hashem. You could be like ויגבה means גבוה, high, which it looks like chametz, that's a metziut, a yeshut, but the yeshut is not for your own sake, yeshut for Hashem. Like the famous story, there was once a big chassid of the Alter Rebbe who lived in Petersburg, which most Yidden were not allowed to live there. And he did a lot of business there, so he traveled there very often, and maybe he lived there, and so chassidim asked him, Petersburg was a place that had no yeshivos really, no שולן, it was only they had good, a lot of theaters, etc., \"How is it that you stay are still a chassidishe Yid even though you're there a lot?\" So he answered, \"With gaavah.\" So they said, \"With gaavah? How could it be with gaavah?\" So he said, \"Yes, with gaavah. When I pass by a theater, and the yetzer hara comes to me and he says to me, 'You know, no one is around, no Yidden see you. Walk in, you'll see, you'll have a good time.' So I tell him, 'Me? I know who I am? I'm such a special person. I learned so much chassidus, I learned so much נגלה, I'm a chassid of the Rebbe. I? Ne, I'm never going to do it.' So it's ga'avah, it shows his metziut, but it's ga'avah for kedushah. So sometimes that could be. That's why Shavuot, when a person already is a long time after yetziat Mitzrayim, and already you had the מתן תורה, so then you could have שתי הלחם, you can have חמץ דוקא. It says there חמץ תאפינה, it should be chametz. But otherwise normally you have to have anavah, you have to have bitul, not ga'avah. And therefore even the part of the korban, of the minchah, the flour that was not brought on the mizbe'ach, which represents the daily things a person does בגשמיות, also cannot be chametz. You always have to remember that it's Hashem is the one and your own ישות doesn't mean anything, and you should have the proper bitul and the proper anavah. Then

there's another point to this, that a kohen's korban minchah was completely burned, because a kohen was completely involved in avodat Hashem. A kohanim did not have a share in Eretz Yisrael, they didn't work the land. They were completely connected, like the Rambam says, completely connected to Hashem, so by them, they didn't have the two parts Here that was completely for Hashem, that's why their minchah was completely to Hashem. And this also has a connection obviously to Pesach, because Pesach is when we can't eat chametz. This inyan that we spoke before, just like over here we see that you can't have chametz, even the part that is your own, but it's also connected to י״א ניסן, Sunday is י״א ניסן, and we know what the Rebbe did is to bring the recognition in the world that there is nothing but Hashem. The Rebbe did everything to make other people, make everybody, יידן and להבדיל non-יידן, recognize this nekudah that the whole world run by Hashem. That's why the Rebbe went about this moment of silence, and the Rebbe went even with goyim, and certainly with Yidden to be mekarev every Yid, to make him feel that the ikar life is Hashem. And that's the inyan of not having chametz. And that's the connection between י״א ניסן and Pesach, and the connection to this parashah. And we are

sure that if we in our daily life follow this, that we remember constantly that this is, there's nothing but Hashem, that's going to lead us to Mashiach. And that's why it says בניסן נגאלו ובניסן עתידין ליגאל, because just like by Yetziat Mitzrayim there was this bitul, that's why you can't eat chametz, so this will bring also the גאולה העתידה, when everybody will be batel to Hashem, like it says, ונגלה כבוד השם וראו כל בשר יחדו כי פי השם דבר. And what's going to happen is that instead of now ומלאה הארץ virus, so to speak, the whole world, wherever you turn, is full of this virus that we have to stay away from, will turn into ומלאה הארץ דעה את השם. The whole world will recognize Hashem and recognize that פי השם דבר, and we hope and pray that it'll be very, very soon, that by the time it comes to Pesach, for sure we will be able to be in Yerushalayim and bring the korban Pesach. And it should happen b'karov mamash.