English translation — ח"י אלול

1.

In the sicha of 18 Elul 5705¹,

the Rebbe, my father-in-law, said: Among Chassidim there is an old Chassidic saying in two expressions: a)

18 Elul is the day that brought and brings a life into Elul.

b)

18 Elul gives a vitality in the avodah of Ani²

l’Dodi v’Dodi li.

From that which the Rebbe, my father-in-law, repeated <b>both </b>versions,

it is understood,

that they are both valid,

and in each version there is an innovation in content relative to the other<b>*</b>²

- one can understand:

After it is said

(in the first version)

that "Chai Elul ..

brings a life into <b>Elul </b>

(plain)

this means that it brings a life into <b>all </b>the matters of Elul,

including

(the awakening also)

all types in the service of G‑d of this month

- which are hinted,

as spoken several times³,

in the acronym of Elul: "<b>A</b>nah <b>L</b>ido <b>V</b>eshamti <b>L</b>ach"⁴

- Torah

(as our sages of blessed memory⁵

words of Torah are absorbed)

; "<b>A</b>ni <b>L</b>edodi <b>V</b>edodi <b>L</b>i" - line

the service,

prayer⁶

; "a man to his fellow and gifts to the poor"⁸

- gemilus chasadim; and "

(and circumcise the L-rd your G-d)

the foreskin of your heart and the foreskin of the heart

(of your seed)

What does the second version add afterwards,

that Chai Elul gives vitality in the service of "I am to my Beloved and my Beloved is to me",

which is only one type of service of

(the types which are hinted at in the initials of)

Elul?

2.

And one can say,

that the two versions regarding the matter of the beginning of 18 Elul,

correspond to the two virtues of the day¹⁰

as the birthday of the "two great luminaries"¹¹

: birthday of the Baal Shem Tov — founder of the general Torah of Chassidus,

birthday of the Alter Rebbe — founder of the Torah of Chassidus Chabad.

Chassidus Chabad,

although it is a continuation of the general Chassidus — brings down the Torah of Chassidus in a manner that it should become understandable in <b>Ch</b>ochmah <b>B</b>inah <b>D</b>aas,

<b>the intellect</b> of man — it has a <b>special innovation</b> relative to general Chassidus¹²

that for this it was required that the founder

(and revealer)

of Chassidus Chabad — the Alter Rebbe — should be a soul &lt;b&gt;new&lt;/b&gt;,

as known&lt;sup&gt;13&lt;/sup&gt;

; until he is called

(like the Baal Shem Tov)

"&lt;b&gt;the great luminary&lt;/b&gt;"&lt;sup&gt;14&lt;/sup&gt;

(as above)].

And similarly it is regarding the matter of "I am to my Beloved and my Beloved is to me": although this is a detail of the general matter of "Elul",

it also does a &lt;b&gt;fundamental novelty &lt;/b&gt;within the general principle,

and all the services of Elul become through this done also in a higher manner — and in the manner of the novelty of Chassidus Chabad relative to and within general Chassidus.

And this is the explanation of the two versions mentioned above regarding Chai Elul:

That which Chai Elul is the birthday of the Baal Shem Tov injected a vitality into <b>Elul</b>,

because Chassidus in general injects a vitality <b>general</b> into divine service,

a vitality that encompasses and permeates all types of divine service;

And from the aspect that 18 Elul is

the birthday of the old Rebbe - founder of the teachings of Chassidus &lt;b&gt;Chabad &lt;/b&gt;- was infused a vitality into the service of "I am for my Beloved and my Beloved is for me"

(and through this in all types of service),

because

(the innovation of)

Chassidus Chabad is connected especially with the service,

as follows.

3.

The point of distinction between general Chassidus

(the Baal Shem Tov)

and Chassidus Chabad

(the Alter Rebbe)

has been brought out by the Rebbe, my father-in-law, in a short saying¹⁵

: The Baal Shem Tov showed how one <b>must</b> serve the Most High,

and the Alter Rebbe showed how one <b>can</b> serve the Most High.

From the plain language it is seemingly implied,

that from the teaching of the Baal Shem Tov one only knows how it <b>must</b> be in the service of G-d,

but not the way how <b>one can</b> carry out the service <b>in practice</b>.

It is perplexing: how is it possible to say that the Baal Shem Tov, heaven forbid, did not show the way of how to be an actual servant of G-d?

And on the contrary — the Baal Shem Tov established a great multitude of students and students of students [who were] servants of G-d according to the path of Chassidus before the revelation of Chabad Chassidus,

and likewise — the students of his students in the generations after this,

also those who did not engage

(for whatever reason and cause it may be)

in Chabad Chassidus.

Among them there certainly was

(not only the knowledge of how one <b>must</b> serve the Almighty,

but)

<b>actual service</b> according to the paths of Chassidus —

Now what is the explanation,

that

(specifically)

The Alter Rebbe showed how one can serve the Supreme One?

D.

It will be understood with an introduction,

that just as we find regarding the Torah of Chassidus — that at first it was drawn down in a general manner

(general Chassidus)

and afterwards it was brought down into intellect

(Chabad)

and in particular — we also find likewise regarding the entirety of Torah:

The Almighty gave Torah — Written Torah and "the laws revealed to us and to our children"¹⁶

from the Oral Torah¹⁷

— together with the <b>rules</b> of the Torah — the middot through which the Torah

(of the Written [Torah])

is expounded,

and likewise regarding the Oral Torah

(how to expound and learn from verses¹⁸

and how to delve into "the depth of the reasons of the laws and the pilpul in their reasons etc."¹⁹)

; and afterwards,

through the study of Torah by Jews

(according to the rules of the Torah given to Moses at Sinai),

are innovated — through <b>their</b> toil with <b>their</b> intellect — many matters in the Torah,

also "innovations of laws without end and limit"¹⁹.

And this is one of the explanations of the statement of our Sages²⁰

"Whatever a diligent student will innovate in the future, all was given to Moses at Sinai" — at first glance this is a contradiction within itself: if "all was given to Moses at Sinai,"

then this

Yet it is no &lt;b&gt;novelty&lt;/b&gt; - today how does one say about this "future to renew"&lt;sup&gt;21&lt;/sup&gt;?

Also it is not understood: how is it possible to say that Moshe Rabbeinu in such a short time studied the entire Torah with all the novelties of every student sage until the end of all generations

(and especially that this also includes - the "novelty of Torah from Me shall go forth"&lt;sup&gt;22&lt;/sup&gt;,

the Torah of Mashiach&lt;sup&gt;23&lt;/sup&gt;,

what will be&lt;sup&gt;24&lt;/sup&gt;

in exceedingly great abundance)&lt;sup&gt;25&lt;/sup&gt;?

Is one of the explanations in this,

as above: Moshe Rabbeinu received the Written Torah and the Oral Torah with all the rules of the Torah²⁶

how to derive from them many details — in the manner of pshat, remez, drush, and sod — and the veteran student learns and extracts <b>in practice</b> the details of the deliberation, the pilpul, etc. until the detailed law — from that general principle²⁷

; and therefore it is a wonder

(since Moshe <b>in practice</b> the particular matter <b>did not</b> learn,

and in the language of Chazal²⁸

that Moshe "did not know" the "mountains upon mountains of halachos" that Rabbi Akiva expounded)

Since however all innovations in Torah must be built upon the principles that Moshe received at Sinai,

it turns out that "everything was given to Moshe at Sinai" — everything was already included

(in concealment at least)

in the Torah as it was with Moshe²⁹.

And nevertheless, that which the veteran student

labors with his intellect to reveal a particular matter from the Oral Torah

(according to the rules of the Torah),

he thereby does a <b>novelty</b> in Torah; and this becomes a primary matter in Talmud Torah,

and moreover: it is an <b>obligation</b> upon "every Jewish man"³⁰

— not only to learn that which is already in books etc.,

but also "<b>to innovate</b> ..

whether in halachos or in aggados, whether in the revealed or in the hidden"³⁰

upon which depends the perfection of his soul³¹].

And likewise this is in the matter of Chassidus Chabad

(bringing down Chassidus into intellect),

that although this is seemingly a detail of general Chassidus,

nevertheless thereby is opened a &lt;b&gt;novelty &lt;/b&gt;and essential novelty in Chassidus.

H.

Why is the study of the veteran student specifically called by the name "chiddush"?

True indeed that Moshe &lt;b&gt;in actuality &lt;/b&gt;did not learn every topic and law in a particular manner — but a true chiddush means&lt;sup&gt;32&lt;/sup&gt;

nevertheless not only that the thing was not previously revealed in actuality,

Also that she was not even "in potential".

And since the particular law was included

(in concealment)

in the Torah as Moshe Rabbeinu learned it — and therefore one says as above "&lt;b&gt;everything was given &lt;/b&gt;to Moshe at Sinai" — then what does one still call it by the name chiddush&lt;sup&gt;33&lt;/sup&gt;?

So the explanation of this is, in a possible way&lt;sup&gt;34&lt;/sup&gt;

: The term chiddush is not so from the side of the object,

the subject being learned

(that the subject is a new thing,

which was not before),

but

but rather

(primarily)

from the side of the person — &lt;b&gt;the person who learns&lt;/b&gt;:

The concept in the Oral Torah as it is included in the Torah as it was given at Sinai is to such an extent in concealment³⁵

until that,

as above,

even Moshe who knew all the rules and methods of learning the particular from the general "did not know what they were saying",

And the particular coming to revelation is an act that belongs entirely to the veteran student.

And therefore it is called

With a novelty from the veteran disciple - since that &lt;b&gt;he &lt;/b&gt;has hammered out the revelation of the matter &lt;b&gt;by his own power&lt;/b&gt;,

through the toil of his intellect,

it is from his perspective a truly new matter.

And this is also one of the reasons&lt;sup&gt;36&lt;/sup&gt;,

why the perfection of the soul is dependent on the matter of "to renew a new intellect" in Torah:

The true essence of intellect is,

that the intellectual matter is by the person &lt;b&gt;comprehended and grasped&lt;sup&gt;37&lt;/sup&gt;&lt;/b&gt;

not through that which another

(whom he believes)

assures him that the matter is so,

but through that which &lt;b&gt;he&lt;/b&gt;,

by the power of his intellect and his understanding,

understands so.

And therefore the perfection of intellect is in the matter of "to innovate",

which shows that he came to the intellectual matter entirely by his own power

(as above).

And since the purpose of Torah study is,

that the intellect of man should become unified with His wisdom, blessed be He, in a "wondrous unity" — therefore,

the perfection of the soul

(which must be achieved through Torah study)

is accomplished through that which the person innovates in Torah.

6.

This is also the difference in how Torah was given from above,

and how it is subsequently learned by Jews:

I have given you a good teaching³⁸,

the giving of the Torah,

the Giver of the Torah — the main emphasis is on the term giving,

the <b>giving from above</b>;

Until it can come into the giving - in the manner that we see by a rav and student down here,

when by the rav the intellect shines with its entire length width and depth,

he teaches the student - in the language of Chazal&lt;sup&gt;39&lt;/sup&gt;

- in "a concise way",

he gives the student the summary,

the point of the intellect without details.

The point is in itself indeed inclusive of all the details of the intellect&lt;sup&gt;40&lt;/sup&gt;,

but they are there not recognizable as an existence for themselves.

But after the giving

(including also the giving from the rav to the student),

the main thing is - the understanding and comprehension and absorption of the matters of the Torah in the &lt;b&gt;receiving person&lt;/b&gt;,

&lt;b&gt;the learner&lt;/b&gt;.

And in order that a matter of intellect should be &lt;b&gt;absorbed&lt;/b&gt; in the person,

he must take and understand every detail of the intellect; and specifically through that he grasps each detail in itself,

there becomes by him &lt;b&gt;absorbed&lt;/b&gt;

(through all these details)

the summary and point of the intellect properly &lt;b&gt;and in its completeness&lt;/b&gt;.

And by way of example - understanding a mishnah

(which is in "a concise way"&lt;sup&gt;41&lt;/sup&gt;)

in its depth &lt;b&gt;and in its completeness&lt;/b&gt; is that specifically after learning and understanding and absorbing

(in depth - that then it is &lt;b&gt;his Torah&lt;/b&gt;&lt;sup&gt;42&lt;/sup&gt;)

all the details of the lengthy laws and the give-and-take etc. which are in the baraita&lt;sup&gt;43&lt;/sup&gt;,

the sugya of the Talmud etc. also of the mishnah.

7.

<b>In the example</b> of this one can also say the difference between general Chassidus and Chabad Chassidus:

The revelation of general Chassidus through the Baal Shem Tov is

(the main emphasis in this)

as it comes <b>from above</b> - from the Holy One, blessed be He, and the righteous who are similar to their Creator⁴⁴.

And therefore one of the main emphases of general Chassidus is on the matter of faith - "The righteous shall live by his faith"⁴⁵

- that faith is not a thing that is acquired through the <b>human</b>,

rather it comes from above⁴⁶,

including also from

(master)

to

(student)

- believers, children of believers⁴⁷

- and the human is a "recipient".

Through that the Alter Rebbe brought down Chassidus into Chabad

(the intellect of man),

was given the possibility

(and consequently - the demand)

that the matters of Chassidus should become understood

(until -)

be absorbed into people through avodah &lt;b&gt;with his own strength&lt;/b&gt;&lt;sup&gt;48&lt;/sup&gt;

; when a Jew toils to &lt;b&gt;understand &lt;/b&gt;the inner dimension of the Torah,

the Torah of Chassi- dus,

until that this settles in him

(from the side of faith,

also)

from the side of &lt;b&gt;his &lt;/b&gt;intellectual comprehension&lt;sup&gt;49&lt;/sup&gt;,

then comes the advantage,

that the vitality in avodas Hashem that comes to him through this is an innovation of the person who serves,

a thing that &lt;b&gt;he &lt;/b&gt;originated through his toil.

8.

This is also what the Rebbe, my father-in-law, said, that the Baal Shem Tov demonstrated how one <b>must</b> serve the Most High,

and the Alter Rebbe demonstrated how one <b>can</b> serve the Most High:

The difference between "how one must" and "how one can" is: in "how one must" the emphasis is heard on the matter of how

(one <b>must</b> do it because)

he is compelled from above and it comes <b>from above</b>; "how one can" emphasizes the <b>human capacity</b> in the matter,

that which he can accomplish <b>by his own power</b>.

Certainly and simply that general Chassidus opened up &lt;b&gt;actual work&lt;/b&gt; according to the ways of Chassidus,

and moreover - the vitality of general Chassidus takes hold of the person&lt;sup&gt;50&lt;/sup&gt;

into all particular works - his praying,

learning,

performance of the commandments until "all your deeds" - all are done also in a very high manner,

with a new vitality;

Since however this is a vitality that comes from above - from the side of faith - this is a &lt;b&gt;general&lt;/b&gt; vitality&lt;sup&gt;51&lt;/sup&gt;,

which encompasses and takes hold of all the particulars of a person equally; it does not hear the matter and content &lt;b&gt;particular&lt;/b&gt; of &lt;b&gt;that&lt;/b&gt; particular in the service of G-d,

rather they are all parts and particulars of one general.

As we see in the matter of faith,

that the vitality that it brings into the details of divine service,

is not from the content of the <b>particular</b> of each service,

but from that which the person <b>in his entirety</b> lives by his faith,

he lives with his faith,

therefore become

(in a manner of automatically)

<b>all</b> his matters done with vitality and enjoyment.

The Alter Rebbe demonstrated how one <b>can</b> serve the Supreme One—how a person has the ability to create a vitality in divine service <b>by his own power</b>,

through that he also toils with his intellect to understand the inner dimension of the Torah; and consequently this is in a manner,

that in each particular service a new vitality is awakened,

a novelty,

from the new depth that he has in the particular content of <b>that</b> service⁵¹.

9.

According to all the above, one will understand the two versions mentioned above regarding the vitality that Chai Elul brings into the service of Elul:

From the perspective of general Chassidus, a general vitality is brought into Elul — into all types of service

(as above sec. 1a-b)

— in a manner that the particular services are not heard as separate matters.

In simple words: in the accounting of the soul that a Jew makes in the month of Elul,

from the aforementioned aspect - he thinks mainly about his general state in the service of G-d.

He must indeed make a detailed accounting of what was done by him in every detail in the service of G-d - otherwise there will not be for him a correct accounting - but he is concerned

(mainly)

the common denominator and &lt;b&gt;the sum total &lt;/b&gt;of his state,

whether he is attached

properly to the Most High or G-d forbid not properly.

The Alter Rebbe,

opened up the matter of avodah

(in Chassidus)

brought in a vitality into the avodah of "I am to my Beloved and my Beloved is to me" — which <b>the </b>order

(first "I am to my Beloved" and afterwards "and my Beloved is to me")

— indicates the avodah that begins with an <b>arousal from below</b>⁵²

and the closeness from a-

bove to him

("and my Beloved is to me")

is opened up most exceedingly because it comes through <b>his </b>avodah,

his "I have toiled",

that he effects in himself

by his own power,

(by his own power)

the "I am to my Beloved".

And this brings about a new vitality in <b>all</b> types of avodah of the month of Elul,

that all of them are done in a manner of "I am to my Beloved" — avodah with one's own strength.

(From the sichah of Shabbos Parshas Teavei,

Chai Elul,

5730)