English translation — מאמר אנכי הוי' אלוקיך תשמ"ט

With the help of Heaven.

The night of the 5th of Sivan,

the eve of the holiday of Shavuos,

5749*

"I am Hashem your G-d, Who brought you out of the land of Egypt,"

This verse is the first utterance of the Ten Commandments given at the giving of the Torah on the 6th of Sivan,

after Yisrael preceded "we will do" to "we will hear"

[and ministering angels came and tied two crowns to each Jew, one corresponding to "we will do" and one corresponding to "we will hear"]

on the 5th of Sivan.

And it is brought in several discourses of our Nesi'im,

the well-known question of the great ones of Yisrael,

Behold, the creation of heaven and earth is a greater wonder than the Exodus from Egypt.

For in the Exodus from Egypt,

even though there were several miracles,

behold, in addition to this not being a sufficient explanation for why it specifically says "Who brought you out of the land of Egypt,"

since also before the Exodus from Egypt and after the Exodus from Egypt there were so many miracles,

the matter of a miracle is a change from existence to existence,

but the creation of heaven and earth is existence from nothingness.

And in addition to this that creation of existence from nothingness is a greater wonder,

behold also the G-dly power in creation of existence from nothingness is a more elevated power,

as is known

that creation of existence from nothingness is only through the power of the Awtsmoos, whose existence is from His own essence.

[And it can be said,

that the fact that the existence of the created existence is true existence,

is because its coming into being is from the Awtsmoos,

the true existence].

And why does it say "Who brought you out of the land of Egypt,"

for ostensibly it should have said "Who created heaven and earth."

B)

And one may add,

that this, that ostensibly it should have said "Who created heaven and earth,"

is also because the creation of heaven and earth and the giving of the Torah

("I am Hashem your G-d" is the opening of the giving of the Torah)

are related to each other.

For the creation of heaven and earth is renewed every single moment,

according to the teaching of the Baal Shem Tov on the verse,

"Forever, Hashem, Your word stands firm in the heavens"

(brought in the holy Tanya)

that the G-dly power constantly brings the created being into existence from nothingness to existence.

And since creation and coming into being of existence from nothingness is through the power of the Awtsmoos,

it is understood,

that the creation that is in every single moment is actual existence from nothingness from the Awtsmoos.

And similarly regarding the Torah,

that its giving

(and its drawing down)

is from the Awtsmoos

("Anochi" — I am),

and its drawing down from the Awtsmoos is in every moment,

as it is written,

"He gives the Torah" in the present tense,

therefore our sages said,

"Every day,

they shall be in your eyes as new,"

literally new.

And behold, the power for this—that each day they should be new in your eyes—

was given at the Giving of the Torah.

And as is known

in the explanation of the verse,

"And God spoke all these words, saying,"

that the explanation of the word "leimor" in this verse is not to say to others

(like every "leimor" in Scripture),

since

(the souls of)

all Israel were present at Mount Sinai and heard the Ten Commandments from the Holy One, blessed be He, Himself.

And the explanation of "leimor" here is that at the time of the Giving of the Torah, the power was given to every single Jew in all generations to say all these words

(which also refers to the entire Torah as a whole),

so that his study of Torah should be in the manner of "leimor"—

that he says the things that the Holy One, blessed be He, is saying now,

just as at the time of the Giving of the Torah.

Therefore, just as there [it was] with awe, fear, trembling, and sweat, so too here, etc.

And based on this, the connection of the matter of renewal to the Giving of the Torah is even more emphasized,

since the power for this—that they should be new in your eyes—was given at the Giving of the Torah.

3)

And now, based on the known principle that even a question in Torah is Torah,

Torah of truth,

it is understood

that what is brought in several discourses—that the beginning of the Giving of the Torah should have been with the creation of heaven and earth—is also in accordance with the truth.

For in addition to the fact that the beginning of the entire Torah is "In the beginning God created the heavens and the earth,"

and likewise the beginning of Mishneh Torah

(according to the Rambam)

is to know that there is a First Existent and that He brought into being all existence, and all existents, etc., only came into being from the truth of His existence—

[And to add,

that in the beginning of Mishneh Torah, it explains not only the matter of creation in general

(as in the beginning of the Written Torah),

but also that all existents came into being from the truth of His existence,

meaning that creation is through the power of the true existence of the Essence [Awtsmoos],

and also—that creation is in every single moment, as stated in the continuation of that topic there,

that if it would arise in the mind that He does not exist, no other thing could possibly exist,

the intention of which is that even after existents have come into being—if He were not present

(in them),

their existence would be nullified.

For these two matters that are in Chassidus—

that creation is through the power of the Essence [Awtsmoos] and that creation is every moment—

the Rambam wrote them in the style of Halachah],

now, in addition to this—also in the beginning of the Giving of the Torah, there is the matter of the creation of heaven and earth,

except that this matter is in the part of the Oral Torah of the first verse of the Giving of the Torah,

the explanation of the Written Torah.

And one can explain this,

that through engaging in Torah in the manner of "they should be new in your eyes,"

one also reveals the renewal in creation

that it is renewed every moment from nothing to something.

And based on what was brought above, that the word "leimor" at the beginning of the Giving of the Torah is the giving of power for "they should be new in your eyes,"

through which one reveals

(as above)

the renewal of creation,

behold,

that in the beginning of the Giving of the Torah

(even before the Ten Commandments)

there is

(at least in allusion)

the matter of the renewal of creation.

However, despite this, the beginning of the Giving of the Torah in revelation

(in the Written Torah)

is "I am the L-rd your G-d who took you out of the land of Egypt,"

for the intention of the creation of the world and of the Giving of the Torah is for the sake of Israel,

so that they should undergo the matter of Mitzrayim—from the term "meitzar" (strait) and boundary—and that there should be for them the exodus from all straits and boundaries,

"who took you out of the land of Egypt,"

and even from the house of slaves,

so that they should be negated from servitude to flesh and blood or any other,

for "the children of Israel are servants to Me,"

to Me—to the Essence and Being [Atzmus uMahus],

and "My slaves are prior."

And one can connect this with the matter that the Giving of the Torah was after Israel preceded "we will do" to "we will hear,"

for although the revelation of the Giving of the Torah was from the side of Above,

and "I am the Initiator,"

nevertheless, there needed to be first the precedence of "we will do" to "we will hear,"

self-nullification to the Master of Will,

and specifically through this was the Torah given and drawn down from the Essence [Awtsmoos].

This also includes the giving of power that was at the Giving of the Torah

("leimor,"

as above)

that each day they should be new in your eyes.

d)

And these days are recalled and fulfilled,

that in each and every year those matters return and are drawn down as they were the first time,

and moreover,

that in each year they are on a more elevated level,

for we ascend in holiness.

And since all matters depend on our actions and service,

therefore,

in each year we must add and ascend in holiness also in the preparations for the Giving of the Torah,

an addition in the matter of "and he encamped" in the singular, as one person with one heart, which was on Rosh Chodesh Sivan,

and likewise in the preparations that were after Rosh Chodesh Sivan

(for immediately after Rosh Chodesh, Moshe began to occupy himself with them regarding the matter of receiving the Torah),

and all the more so in the preparation of the precedence of "Naaseh" to "Nishma,"

which is the primary preparation for the Giving of the Torah, as is also understood from the fact that this preparation of the precedence of "Naaseh" to "Nishma" is on the fifth of Sivan, which is the eve of the sixth of Sivan, on which the Torah was given.

And it is,

that during the day they will contemplate the matter of the precedence of "Naaseh" to "Nishma,"

a contemplation that is appropriate and that brings to action,

that in every matter of service of G-d,

one must first of all fulfill it in actual deed

("Naaseh"),

and after this understand the matter with his intellect, emotions, and understanding

("Nishma").

And even though this day

(the fifth of Sivan)

is the eve of the festival, when there are many preoccupations with preparations for the needs of the holiday,

nevertheless, the teaching of my revered father-in-law, the Rebbe, is known,

that on the festival of Shavuos and likewise on the eve

(and the like)

of the festival of Shavuos, there is no dominion

(so much)

of the opposing side,

and therefore it is a time fit to do everything for the benefit of Torah study and service, etc.

And it is simply understood,

that in addition to the aforementioned preparations that pertain to the days before the festival of Shavuos,

beginning from Rosh Chodesh Sivan,

there must be, all the more so, a special effort regarding the matters that pertain to the festival of Shavuos itself,

beginning with the effort that each and every Jew,

men, women, and children,

should be in the synagogue at the time of the reading of the Ten Commandments,

and as has been discussed several times,

that this—that each year on the festival of Shavuos the Torah is given anew, in a manner similar to how it was the first time—is revealed primarily in the reading of the Ten Commandments,

as the Sages said,

"The Holy One, blessed be He, said to Israel: My children, read this portion every year, and I will consider it for you as if you are standing before Mount Sinai and receiving the Torah,"

therefore one must hear this portion with awe and fear, etc., as if standing before Mount Sinai,

and this is also one of the reasons for the great effort that all of Israel,

even the very young

(and)

should be in the synagogue at the time of the reading of the Ten Commandments,

as has been discussed at length several times

[And to add,

that the effort that the children should be in the synagogue at the time of the reading of the Ten Commandments also relates to the preparation of "our children are our guarantors,"

which can be said to include both the interpretation of "guarantors" as a mixture, that all of Israel are intermingled with one another,

and "guarantors" as sweetness and pleasantness, that all of Israel are guarantors and sweet to one another].

And likewise, good resolutions to increase in Torah study,

the revealed aspect of Torah and the inner aspect of Torah,

and until "your springs will spread forth outward,"

including also the effort to organize Torah gatherings on the day after the festival of Shavuos, the time of the giving of our Torah, or on the days close to it.

And as mentioned above,

that in each year we must add in all these matters with greater strength and vigor,

both regarding the preparations that pertain to the days before the time of the giving of our Torah,

and regarding good resolutions

(and the effort)

regarding the matters that pertain to the time of the giving of our Torah and the days after it.

And as mentioned above,

that in each year we must add in the preparations for the Giving of the Torah, and particularly in the preparation of the precedence of "Naaseh" to "Nishma"

(on the eve of the festival of Shavuos),

and through this, also the matter of the Giving of the Torah and the receiving of the Torah on the festival of Shavuos is on a more elevated level,

to the point of being incomparable.

And so much so that in each year,

all these matters

(the Giving of the Torah and the receiving of the Torah,

and likewise the preparations for this)

are truly new.

And particularly in this year

(5749),

the eve of the year 5750, which stands for—the acronym hints at "it will be a year of miracles"

(and also in this year,

the eve of 5750,

we already taste from the miracles of 5750),

the preparation must be with greater strength and vigor.

And through the addition from year to year in the preparations for the Giving of the Torah,

there is also addition in the matter of the Giving of the Torah,

to the point of an incomparable addition and in a manner of renewal.

For although the matter of the Giving of the Torah,

and in a manner of renewal,

is throughout all the days of the year

(as above in section 2),

nevertheless, the essence of the matter of the Giving of the Torah

(in a completely new manner)

is on the festival of Shavuos, the time of the giving of our Torah.

5)

And behold,

just as at the giving of the Torah the first time there was a strengthening in the existence of the world, as the Sages said,

on the verse,

"The earth feared and was quiet,"

that until the sixth day of Sivan the earth feared,

and on the sixth day of Sivan,

when Israel received the Torah,

it was quiet,

so too is it in every single year,

that through the addition in the giving of Torah and the receiving of Torah, an addition is made in the strength of the world's existence.

And in the manner mentioned above

(section 3),

that through engaging in Torah in a manner that it is as new in your eyes, one also reveals the novelty that exists in the world,

which is renewed every moment from nothing to something by the power of the Awtsmoos.

For it can be said that this matter

[the revelation of the G-dly power that brings the world into being from nothing to something]

is the true essence of the concept of "quiet."

And based on this, one may add,

that this need to add each year in the preparations for the giving of Torah and the receiving of Torah,

includes within it also an addition in the three pillars upon which the world stands,

Torah, service, and acts of kindness.

And in particular in charity,

for in addition to it being one of the pillars of the world,

it is

(also)

the entirety of the entire Torah,

as explained in Torah Or, in the discourse beginning "In the third month."

Therefore, in addition to the conclusion

(as is customary)

of each and every one making themselves a messenger for the mitzvah of charity—it should be on the eve of the holiday of Shavuos,

the eve of the time of the giving of our Torah,

a special addition in the giving of charity,

to the extent that the giving of charity on this day should be in a manner of a new opening,

for through this opening there is also made an addition in the influence from His open hand

(the full, open, holy, and wide hand)

regarding all matters,

and in particular regarding the matter of the giving of the Torah,

beginning from the first utterance "I am G-d your Lord who took you out of the land of Egypt,"

that they go out from all constraints and boundaries,

and become one with the "I am" who gives the Torah.

And this matter

(of going out from constraints and boundaries)

comes to the soul as it is clothed in the body,

for length of days and good years,

a healthy body and a healthy soul.

And through the study of the revealed aspect of Torah

(the body of Torah)

and the inner aspect of Torah

(the soul of Torah),

both of which are one Torah,

there is also made the body and soul of the person studying into a single existence,

an existence that is one with "I am,"

the Giver of the Torah.

And by proclaiming these matters in a great house,

a house in which Torah is magnified,

and a house in which prayer is magnified,

for prayer is the request for all one's needs,

both one's spiritual needs and one's physical needs,

behold, through this there is added even more in all the above,

that the Holy One, blessed be He, helps to fulfill all the resolutions

(which are also a request and prayer)

of the preparations for the giving of the Torah,

and also fulfills the requests regarding the drawing down of the giving of the Torah

[and in particular that they are in a house in which Torah is magnified],

that the drawing down of the Torah will be in completeness and in an entirely new manner as above,

to the extent of "a new Torah from Me shall go forth"

in the true and complete redemption through our righteous Moshiach.

And to add,

that the matter of the giving of the Torah is—the giving of the Torah down on earth,

and in a manner of "it is not in heaven."

And as the Sages said,

that the Holy One, blessed be He, says to the ministering angels, "I and you will go to the earthly court, etc."

And based on this, when Israel below issue a halachic ruling according to Torah that the time of the redemption has already arrived

(for all the appointed times have elapsed,

and Israel has already done teshuvah),

— so it shall be fulfilled, and immediately and at once the redemption comes.

6)

And to add that the holiday of Shavuot is connected to Moshe Rabbeinu,

for Moshe

received the Torah from Sinai and transmitted it, etc., until the Men of the Great Assembly, who said, "Raise up many students,"

in which

("many students")

is included every single Jew,

men, women, and children.

[And it can be said that the meaning of "raise up many students" is also that each one of the students

(i.e., each one of Israel)

becomes a pillar,

through whom are sustained all three pillars upon which the world stands].

And the holiday of Shavuot is connected to King Dovid and the Baal Shem Tov,

whose yahrzeits fall on Shavuot.

And since the concept of the renewal of creation is the Baal Shem Tov's explanation of the verse "Forever, O L-rd, Your word stands firm in the heavens,"

a verse in Tehillim recited by Dovid, the sweet singer of Israel,

therefore,

the days of Shavuot are especially conducive to the study and dissemination of Torah in the manner of "raise up many students,"

and that the study and dissemination each day,

and all the more so each year,

should be in a manner of ascending in holiness, and even in a manner of renewal,

for through renewal in Torah is revealed

(as above)

the renewal of creation,

that all creatures are renewed from nothing to existence every moment.

And similarly, on the other hand,

that through the study and dissemination of the concept of the renewal of creation every moment,

which is among the primary concepts of the Torah of Chassidus,

through this we bring closer and hasten the future redemption,

for then there will be the true renewal in Torah,

“A new Torah from Me shall go forth.”

And it can be said,

that this is also the connection of the beginning of the Torah with the beginning of the Giving of the Torah,

for the beginning of the Torah is “In the beginning, G-d created the heavens and the earth,”

and from this we come to “And G-d spoke all these words…” to the beginning of the Giving of the Torah, “I am the L-rd your G-d Who took you out of the land of Egypt,” in which is also included the future redemption, “as in the days of your exodus from the land of Egypt I will show him wonders.”

And similarly, it is in the Mishneh Torah

(of the Rambam)

that the beginning is that there is a First Existent, and He brings into existence every existent, and all existents—heavens, earth, and what is between them—only exist due to the truth of His existence.

[For it can be said that “heavens, earth, and what is between them” is analogous to “the heavens and the earth,”

“the heavens” to include the hosts of heaven, and “the earth” to include the hosts of the earth],

and from this we come to the conclusion of the Mishneh Torah—the matter of redemption,

and up to the conclusion and seal of the Mishneh Torah

— “For the earth will be filled with knowledge of the L-rd as the waters cover the sea.”

7)

And through our deeds and our service,

and particularly in the preparations for the Giving of the Torah and the receiving of the Torah,

and particularly after we have already completed the Counting of the Omer and refined all the attributes from Chesed shebeChesed to Malchus shebeMalchus,

for the Counting of the Omer is a preparation for the Giving of the Torah, which begins with “I am [the L-rd your G-d] Who took you out of the land of Egypt”

(the matter of redemption),

and particularly in the continuation after the Omer count we say “Upon us is to praise…” until the conclusion, “And the L-rd shall be King over all the earth; on that day the L-rd shall be One and His Name One,”

[for the matter of “And the L-rd shall be King over all the earth” relates to the Sefirah of Malchus, and specifically Malchus shebeMalchus],

and after this we say, “But the righteous will give thanks to Your Name; the upright will dwell in Your presence,”

and all this was proclaimed in public, in a place where they magnify Torah and magnify prayer,

then certainly the redemption will come immediately,

and there will be the perfection of Malchus—the kingdom of the House of Dovid,

and also the kingdom of Moshe,

and likewise of the Baal Shem Tov and of all the Nesiim who followed him,

and “for whom are the kings? The Rabbis,”

and all this will be immediately,

for it will not be delayed even for the blink of an eye,

and out of joy and goodness of heart,

and below ten handbreadths,

and immediately, right now.