English translation — ר"ה

A.

On "You are standing today, all of you, before the L-rd your G-d, etc."¹

says the Alter Rebbe²

that "today" refers to Rosh Hashanah,

and one is "standing ...

before the L-rd your G-d" — and in a manner of "all of you"³,

D.

H.

that all Jews,

from "your heads, your tribes" until "your woodcutters" and "your water drawers" and all the levels in between,

stand in a manner of "all of you"

(as he explains there)

— "as one unit"⁴.

That this is like the matter of "standing today, all of you" occurs from the side from above,

through that

(that one is standing)

"before the L-rd your G-d",

like the interpretation that is brought in Chassidus⁵

on the word "Nitzavim" - that this is the nifal form,

that Jews become "Nitzavim",

set up,

by the One Above;

It must, however, also be the service of man,

"Kabbalah shelo"⁶,

And it is explained that through this he receives

also the "nine kav of his fellow"⁶,

that "his fellow" refers to the One above

on the verse⁸

"Your friend and your father's friend do not forsake",

that "your friend" is the Holy One, blessed be He],

to say

that through his service in "his own kav" he has all ten kav

("his own kav" and the "nine kav of his fellow").

2.

What, simply, is the

(beginning of the)

service of a Jew on Rosh HaShanah — that which "Israel

that is

(d)

sanctified them for the appointed times"⁹,

therefore one says

(Rosh HaShanah)

"Who sanctifies Israel and the Day of Remembrance".

In addition to this: through Rosh HaShanah, when Jews gather together "as one man with one heart"¹⁰,

for one purpose and one matter — they bring about through their service

(an addition)

in the matter of "You are standing today, all of you".

And in particular when one connects this

(the gathering together)

with a physical thing that becomes "blood and flesh as his flesh"¹¹

(and in particular — with saying

(that the physical will be)

L'chaim)

- which about this our Sages, may their memory be blessed, say¹²

that "great is drinking that brings close etc.'"

And in particular that this is also connected with a festival,

Rosh Hashanah,

about which it is stated¹³

"the joy of the Lord is your strength,"

And then there must be "drink sweet beverages" in addition to "eat rich foods"¹⁴.

And especially after this is a Rosh Hashanah of a year of Hakhel,

which already begins from Rosh Hashanah of that year,

as the verse¹⁵

says that "at the end of seven years" there must be Hakhel, which "at the end of seven years" begins from Rosh Hashanah,

And in particular according to that which Chassidus<sup>16</sup>

explains on the verse<sup>17</sup>

"In the concealment of the day of our festival,"

that the matters of "our festival,"

the festival of Sukkot,

are already present on Rosh Hashanah in a manner of "in concealment,"

And it can be said that also the matter of Hakhel which is on "our festival" — is already present on Rosh Hashanah in a manner of "in concealment."

Each one should say l'chaim

(on wine - it must be that)

before sunset+.

Say l'chaim on a beverage,

and even better - wine,

which is "makes glad God and men"¹⁸,

which therefore it is connected with a great joy¹⁹,

and this should become blood and flesh as his flesh,

And in particular that this is

(connected with Rosh HaShanah and with Hakhel,

and one does this)

in a "great house"²⁰,

"a place where they magnify Torah"²¹,

where there are lessons of

Torah,

and "a place where they magnify prayer"²¹.

And may it be His will that all the matters that need to be opened through the actions be opened+.

3.

The concept of "this day is the beginning of Your works" and the difference between "this" and "thus"

(which was discussed in the maamar²²)

- is discussed in many places in the discourses of the Tzemach Tzedek²³.

And added to this: the glosses and explanations

(in the holy handwriting of the Admor the Tzemach Tzedek)

in Likkutei Torah²⁴

that speak about this matter - are,

apparently,

from the Tzemach Tzedek.

What is the matter of Rosh Hashanah

("This day is the beginning of Your works")

has a special connection with the Tzemach Tzedek,

for his birthday is on the eve of Rosh Hashanah²⁵,

and his circumcision was in the Ten Days of Repentance between Rosh Hashanah and Yom Kippur.

And as discussed in the previous farbrengen²⁶,

that at the time the Tzemach Tzedek was born,

his grandfather,

The Alter Rebbe,

said Torah on "Mashbi'in oto tehei tzadik etc."²⁷

(which afterwards became the first three chapters of Tanya)²⁸.

That "Mashbi'in oto tehei tzadik" is connected with birth

- because "Mashbi'in oto tehei tzadik" is by a Jewish child before he is born and comes out into the air of the world.

4.

This

(the birth

(the Tzemach Tzedek)

(of the Tzemach Tzedek)

and that then "they adjure him etc.")

is also connected especially with Rosh Hashanah:

On Rosh Hashanah was the creation of Adam the first,

which is analogous to the descent of the soul into the body and the birth of

(every person,

and especially of)

every Jew — for "you are called Adam"²⁹,

And as the Mishnah³⁰

says that every person is a "full world",

just like Adam HaRishon who "was created alone",

and furthermore: so that one should know now that every Jew is a "full world",

is "therefore Adam HaRishon was created alone" thousands of years ago!

Which further emphasizes the connection between the creation of Adam HaRishon

(Rosh HaShanah)

with the birth of every Jew.

And since every year in the time of Rosh Hashanah it is "we are remembered and made"<sup>31</sup>

-the matters that occurred on Rosh Hashanah the first time repeat themselves,

including also that which Adam was created on Rosh Hashanah<sup>32</sup>

- it is understood,

that Rosh Hashanah every year is the birth of every Jew.

And it can be said that the statement of the Torah about "we adjure him etc." <b>on the eve of</b> Rosh Hashanah also alludes: since on Rosh Hashanah itself is the birth of every Jew

(in a manner similar to the creation of Adam),

the "we adjure him etc." must be <b>before</b> the emergence of the child into the world,

<b>the eve of</b> Rosh Hashanah

(at the time of the creation of Adam)

there were on that day

(of Rosh Hashanah)

itself several hours of the day before the creation of Adam,

as the Gemara in Sanhedrin³³

enumerates in detail how the creation of man was spread out over the hours of the day].

5.

In the determination of this year, there comes an additional emphasis in the "we are remembered and we are made" of Rosh Hashanah

(and of the creation of Adam)

The creation of Adam

(Rosh Hashanah)

The first time was on the sixth day of the week.

But there is the rule that "לא אד"ו ראש"

brings down,

until that according to the opinion of the RaSaG&lt;sup&gt;35&lt;/sup&gt;

this is from the Torah],

i.e.

that

that Rosh Hashanah cannot fall on day six of the week as it was the first time;

The only possibility that day six should be Rosh Hashanah - is this in the fixing of this year,

that day two of Rosh Hashanah is on day six of the week.

And although this is day &lt;b&gt;2&lt;/b&gt; of Rosh Hashanah — however both days of Rosh Hashanah are a "yoma aricha",

one long day&lt;sup&gt;36&lt;/sup&gt;.

And according to this it comes out,

that in the fixed calendar of this year, Rosh Hashanah is on the day of the creation of Adam, just as it was the first time — on the sixth day of the week,

And the sixth day of the week itself,

the time of the creation of Adam — is at the end of that "long day"

(which is on the second day of Rosh Hashanah)

— analogous to how it was the first time,

that the creation of Adam was at the end of the day of Rosh Hashanah.

Vav.

Here is the place to note regarding that Rosh Hashanah is two days,

That in this is emphasized the matter of "

(You are standing today)

all of you": all festivals there is a difference between Jews in chutz la'aretz and in Eretz Yisrael,

in chutz la'aretz one observes a second day of Yom Tov of the Diaspora,

but not so in Eretz Yisrael; but not so Rosh Hashanah all Jews observe two days both in Eretz Yisrael

("a land which the eyes of the Lord your God are upon it from the beginning of the year until the end of the year"&lt;sup&gt;38&lt;/sup&gt;),

and also in chutz la'aretz,

where there is the majority of number and majority of building of Jews,

until Mashiach Tzidkeinu will bring them to Eretz Yisrael].

What there are who seek on this

(that Rosh HaShanah is also Ba"Y - two days)

a source when it began,

one finds an explicit verse,

in the Written Torah:

In Nechemyah

(based on Sanhedrin³⁹)

in his Shulchan Aruch

(in the laws of Rosh Hashanah)⁴⁰

by the name "Ezra"]

chapter eight,

continuing from this that he tells what occurred "on the first day of the seventh month",

on the day of Rosh Hashanah - that they told Jews "eat the fat and drink the sweet and send portions to him for whom nothing is prepared, for the day is holy to our Lord, and do not be sad, for the joy of the Lord is your strength",

and afterwards⁴¹

- that Jews did so in practice,

"and all the people went to eat and to drink and to send portions and to make great joy etc." - it says⁴²

"and on the second day etc.",

commentators explain⁴³

that "on the second day" means

(not the day that comes <b>after</b> Rosh Hashanah,

but)

"on the second day <b>of Rosh Hashanah</b>",

And one explains⁴⁴

(from the words of our Sages, may their memory be blessed⁴⁵)

the reason for this, that there were then two days of Rosh Hashanah,

because in the days of Ezra they intercalated the month of Elul.

7.

the aforementioned above from Nechemiah that on

(the first day of)

Rosh Hashanah was "and all the people went to eat and to make <b>great joy</b>" — one must connect

To this that His Holiness, our master, my father-in-law, the Rebbe writes in Sefer HaMaamarim 5703 at its beginning⁴⁶,

that one sees in the earthly kingdom that when one crowns a king, "the coronation comes <b>with great joy</b> etc.",

And since that "the earthly kingdom is like the heavenly kingdom"⁴⁷,

so also the coronation of the King in the heavenly kingdom — when one crowns the Most High on Rosh Hashanah — is with great joy.

8.

A bracketed maamar:

On this that one says that since "the earthly kingdom is like the heavenly kingdom",

it is just as in the earthly kingdom the coronation of the king is with great joy,

so too in the heavenly kingdom - there is then the question:

It is, after all, not necessary, heaven forbid, to do matters <b>above</b> as they are <b>below</b> - so how does one say that since in the earthly kingdom the coronation of the king is with great joy,

is the coronation of the king in the heavenly kingdom also in this manner?

Regarding this, the question is concerning many parables that are brought in the words of our sages about the One above,

"A parable: to what is this matter comparable? To a king of flesh and blood" and the like - how can one say that a matter is in a certain manner above,

by the One above,

<b>Because</b> it is thus below?

The question is also regarding the parable that the Maggid brings⁴⁸,

that just as by a father below is engraved in his thought the form of the son,

so too is

above,

that the souls of Israel are engraved in the thought of the Most High

that in the parable by the father who is a flesh and blood,

is "one who never had a son could never say that there should be engraved in his thought the form of the son that he will have afterwards ..

but by the blessed name ..

even before Israel were created their form was engraved in thought ..

for by Him, blessed be He, the past and the future are one'"].

9.

And the explanation of this:

It is not the simple meaning that because the matter is so below therefore it is so above,

but rather the opposite: from that which one sees how the matter is below one knows,

this is a proof,

how is the matter above,

Furthermore: <b>therefore</b> that the matter is so <b>above</b>,

is "they were drawn down from them"⁴⁹,

and it becomes so below,

and consequently, when one wants to know how a matter is above,

one must look at how the matter is below and from this one has knowledge of how it is above.

And so it is regarding all the analogies.

- And in the language of the verse "from my flesh I shall perceive God"⁵⁰,

because one wants that his matters should be not only in a manner of faith,

but also in a manner of perception

(and knowledge),

as the precise language of the Rambam⁵¹

is "to know"

(not "to believe"),

as discussed many times⁵²,

: How is it possible to say a command about faith in Hashem,

when faith is

(the foundation and)

the <b>introduction </b>to all mitzvos and commands?

He explains there,

that in addition to the fact that the command is about the details of faith - there is furthermore the main point: the command is

(not only "to believe" but also)

"<b>to know </b>that there is a First Existent"].

What therefore one needs to have examples from below in this world in order to understand by knowledge how the matters are above — "From my flesh I perceive God."

And so too the man below: he is "earth to the upper one"⁵⁴,

and consequently one can know from a king here below how it is, as it were,

by the King of kings, the Holy One, blessed be He,

and from a father here below,

how it is, as it were,

by our Father in heaven.

And likewise regarding that which is stated in Sefer HaMaamarim 5703,

that from the fact that one sees that the coronation of the king is a kingdom of earth that comes with great joy,

one knows that so too is the coronation of the king in the kingdom of heaven.

Thus far the parenthetical discourse.

Yud.

As discussed earlier

(S67)

That in continuation of that which it says in Nechemyah that on the first day of Rosh HaShanah "and all the people went to eat and to drink and to make great rejoicing,"

the verse says that afterwards there was a second day of Rosh HaShanah.

The verse relates⁵⁵

what was then

(on the second day of Rosh HaShanah)

was:

53)

Mitzvah of belief in G‑d

(44,

2 and onward).

54)

Shelah 20,

2.

161,

2.

And in various places.

55)

Verse 13 and onward.

"And on the second day the heads of the fathers' houses of all the people, the priests, and the Levites were gathered to Ezra the scribe, to gain insight into the words of the Torah,

and they found written in the Torah, which the Lord had commanded by Moses, that the children of Israel should dwell in booths during the feast in the seventh month,"

And Ezra commanded them from the start "that they should proclaim and pass a voice throughout their cities and in Jerusalem, saying: Go out to the mountain and bring olive branches and branches of oil trees and myrtle branches and palm branches and branches of thick trees to make sukkot as it is written."

that "In the sixth month

(the month of Elul)

on the first day of the month" the Almighty said

(in the Targum)

"This people said: It is not the time, the time for the house of the Lord to be built,"

and in the continuation of this⁵⁷

he commanded "Go up to the mountain and bring wood and build the house etc."

(as discussed about this in the farbrengen of Rosh Chodesh Elul)

- The difference between them: Here it says "&lt;b&gt;Tzau &lt;/b&gt;Hahor" and there it says "&lt;b&gt;Alu &lt;/b&gt;Hahor",

which the explanation is simply:

In Chaggai it speaks about the situation before the Temple was built and one needs to go build the Beis HaMikdash - this is an &lt;b&gt;aliyah &lt;/b&gt;from a situation before the Temple was built to a situation of building the Temple,

he says the expression "&lt;b&gt;Alu &lt;/b&gt;Hahor etc."; but in Nechemyah it speaks about a situation where the Beis HaMikdash already exists

(as he says in the subsequent verses),

and therefore - "&lt;b&gt;Tzau &lt;/b&gt;Hahor etc."].

Although that on that same day,

on the second day of Rosh Hashanah,

Jews had not yet fulfilled

the mitzvah of sukkah in practice — but since they had already decided that they would fulfill that which Ezra told them "Go to the mountain etc." — then "a good thought, the Holy One, blessed be He, joins it to action"⁵⁸,

so at the time of the good thought one is already assured that this will come down into a practical action.

And furthermore:

On the verse⁵⁹

"And the children of Israel went and did as the Lord commanded Moses and Aaron" regarding the Paschal sacrifice,

Rashi asks⁶⁰

"But did they already do [it]? Was it not from the beginning of the month that it was said to them,"

and he answers: "But since they accepted upon themselves, Scripture credits them as if they did [it],"

until in the verse it says "<b>and they did</b>" without a kaf of comparison.

What from this is also understandable regarding the decision of the Jews then,

on the second day of Rosh Hashanah,

regarding the mitzvah of sukkah - that already then it is considered as if they had done it in practice.

Yes.

Afterwards the verse relates⁶¹

how the Jews fulfilled in practice the mitzvah of sukkah: "And the people went out and brought and made for themselves sukkot, each man on his roof and in their courtyards and in the courtyards of the House of God and in the square of the Water Gate and in the square of the Gate of Ephraim,"

and "and there was very great joy,"

and

(as he says earlier in the verse)

this was such a great joy that from the times of

Yehoshua bin Nun was not such a joy⁶².

(In connection with the verse "And they made for themselves sukkot, each man on his roof, and in their courtyards, and in the courtyards of the House of G-d, etc.")

It is stated in the Responsa of the Geonim⁶³,

that they asked them whether one must make a sukkah

(also)

in a synagogue.

So initially the assumption is that one does not need to,

because a sukkah must be "

(You shall dwell)

like the manner of your dwelling"⁶⁴,

one must make a sukkah only in one's own dwelling,

unlike in a synagogue.

But afterwards one continues in the response,

that one indeed must make a sukkah in a synagogue,

for guests

that in Baghdad

(where several geonim lived)

they made sukkot in their synagogues],

and he brings there also that thus it was in the Temple from the verse in Nechemiah where it says that "they made for themselves sukkot ..

<b>in the courtyards of the House of G-d</b>".

And afterwards he concludes in the responsum "And such is the custom of Israel" - that such is the custom of Israel.

12.

From all the above

(From that which is related in Nechemiah,

and from the responsa of the Geonim with the details thereof)

one can extract several allusions etc. - but it requires further study because for now I have not found it in books.

One of them: on the second day of Rosh Hashanah to prepare for the festival of Sukkot,

and to decide that

one will do matters that one needs to do on the festival of Sukkot,

until in a manner of "very great joy".

that on Rosh Hashanah there are the matters of "our festival",

the festival of Sukkot,

in a manner of "in concealment"

(as above sec. 2)].

And regarding the practical:

As we spoke in the previous farbrengens⁶⁵,

And in the years

that preceded this⁶⁶,

about the matter of "and sending portions to one for whom it is not fitting" which must be in relation to Rosh Hashanah -

Thus, one must also do regarding the holiday of Sukkot - provide to those in need all the matters that Jews need to have in order to be able to celebrate the holiday of Sukkot with joy,

until with a "very great joy".

And thus one must do regarding the intermediate days

(between Rosh Hashanah and the holiday of Sukkot),

that they should be days filled with joy,

and "very great joy",

What this is done also for all Jews through that which they are placed,

if it is lacking by them,

everything that

they need to have in order to be in joy and good of heart,

Until one comes to "Simchas Olam al Roshom"⁶⁷,

which is connected with the true and complete redemption through Moshiach Tzidkeinu,

that "Yivneh Mikdash bimkomo",

and afterwards "Yekabetz Nidchei Yisroel"⁶⁸,

May it be His will - in a manner of "Assemble the people, the men, the women, and the children, and your stranger who is within your gates"⁶⁹

In this year which is a year of Hakhel,

the year 5781,

coming toward us for good and for blessing.

And even before this should be "written and sealed immediately for life" in the book of complete righteous ones⁷⁰,

who "Your people are all righteous"⁷¹

- that there should be a writing and sealing for good for a good and sweet year in the revealed and manifest good and below ten handbreadths,

And speedily in our days, literally+.

Erev Shabbat Kodesh,

5741)