English translation — ברכת כ״ק אדמו״ר שליט״א ערב יוהכ״פ, בבית הכנסת, אתרי תפלת מנחה, ה׳תשמ״ז

Erev Yom Kippur is as its name — an eve and preparation for Yom Kippur.

As known from the teaching of the Baal Shem Tov,

That the name in the Holy Language of every thing brings out the content of that thing

(and also the name of each day brings out the content of that day)

And moreover — it also creates, enlivens, and sustains it.

So also the name of the day

(according to Toras Emes)

Erev Yom Kippur — gives forth his understanding,

That according to Torah he has the power

(and the power of the Torah)

to prepare the day

(and the concept)

that comes after it

(according to the simple explanation in all matters that are called by the name 'erev' in Torah — Erev Shabbos,

Erev Yom Tov,

Erev Yom Kippur, etc.)

It therefore follows that in order to understand the content of Erev Yom Kippur, one must first understand the content of Yom Kippur itself.

The concept of Yom Kippur — "Achat BaShanah"² — is the service from the aspect of yechidah³ of the soul⁴.

The attachment of the soul to its root and source in the Essence of the Ein Sof, which is inherent in the nature of every Jew,

not looking

at his private status and situation

(as explained in Tanya⁵)

For the natural desire is from the aspect that the essence of the soul

(yechidah)

takes and receives from the level of yachid

(the Unique One of the World)

A soul that is a "part of G-d from above literally"

(in the language of the Alter Rebbe in the Tanya)

And in the language of the Eitz Chayim* — "There is a very small spark that is of the category of G-dliness etc., and this spark is clothed in the power of a created spark etc., called Yechidah etc.".

And the created spark

(Yechidah)

Is one thing from the spark of the Creator — "embraced and attached to You, etc., the singular [soul] to unify You"⁷.

Therefore, the soul has a constant will and desire to be included in its root and source in the essence of Ein Sof.

Blessing of Erev Yom Kippur after Minchah

And therefore there are in this no* changes and this remains always in perfection

(even by the lowest of the low)

— because this is always connected with the singular above — "the singular [soul] to unify Him",

And the spark like the supernal [level]

(the singular of the world)

is always present

("I, G-d, have not changed")

So too is the yechidah of the soul always present.

And moreover: the aspect of yechidah is not only always present,

but it affects the person,

even in actual Asiyah.

As is known, the revelation of yechidah affects the faculties of the soul even into the physicality of the body."

In a manner and example, as this is regarding the aspect of Moshe in each and every Jew — as our Sages said on the verse “And now, Israel, what does G‑d your G‑d ask of you? Only to fear G‑d your G‑d...”

“Is fear then a small matter?”

“Yes; for Moshe it is a small matter.”

Concerning the aspect of Moshe in each one

(as explained in Tanya¹⁵)

— it emerges,

Then the aspect of Moshe within each one causes him to "fear Hashem, your G-d,"

and also

(as the continuation of the verse)

— "to walk in all His ways and to love Him and to serve the L-rd your G-d ... to guard the commandments of the L-rd ..." — the entirety of man's service,

from thought

(fear and love)

to actual deed

("to walk in all His ways ... to guard the commandments of Hashem")

Thus also with regard to the level of yechidah of the soul — which the Almighty has "given over"

to every Jew as his own property¹⁶,

and given in such a manner of "actual"¹⁷

(as the Alter Rebbe added to the verse's wording "a part of G-d from above")

— it is certain that this

(is not only constantly present,

but)

Exerts and gives him power in all his matters, even in his conduct in actual deed.

The intention, however, is that a Jew should bring this out from the potential to the actual,

from the hidden to the revealed,

and reveal in actuality the aspect of yechidah in his soul — bring out his essential connection to G-dliness,

until in a manner that the essential connection should illuminate and pervade the entire existence of the person:

The intention Above was not that it should remain with what the spark of the Creator "clothes itself in the power of one created spark, etc., called yechidah,"

but that yechidah should be clothed in the other parts of the soul,

chayah,

soul,

spirit and life-force,

until — that the soul

(in all its parts)

should descend below into this physical world and become clothed in a body

(and there remains the level of yechidah always in perfection)

; and a Jew through his service should reveal in actuality his level of yechidah from potential to actual,

so that this should actually illuminate and permeate all parts of the soul

Sefer HaSichos - 5747

And all of his powers,

until his entire existence,

even his power of physical action

(which is the lowest power)

— a revelation of the aspect of yechidah in actual physical action.

As above, that yechidah is revealed specifically in actual physical action².

And through this — to reveal the aspect of the Supernal Yachid.

(His Essence and Being, may He be blessed)

²¹ In all parts of the order of the chain of descent,

down to this physical world,

the lowest one, beneath which there is no lower,

And in the well-known phrase²² — a dwelling place for Him, may He be blessed, in the lower realms,

for Him, for His Essence.²³

So that throughout the entire world, the One of the world²⁴ should be heard openly.

Which is the special service of Yom Kippur

("Once a year")

— the service of

the revelation of the yechida of the soul in the entire reality of man,

so that one sees openly how he is one with the Almighty

("a spark of the Creator")

And through this — the revelation of the yechidah

(supernal)

in the world,

both in time and in place — then in every single day and in every single time during the year,

and in every single place in the world, one should hear the aspect of yechidah

(one)

that is in this time and place.

And in actual work, it is

(the service of the Yechidah within the soul)

The service of Teshuvah — that Yom Kippur is "a time of Teshuvah for all"²⁵:

The service of Teshuvah on Yom Kippur is Teshuvah Ila'ah²⁸,

And in this itself — a most elevated level in Teshuvah Ila'ah²⁷,

As understood from this that it comes after the service of Teshuvah Tata'ah in the month of Elul²⁸,

And also after the service of Teshuvah during the days of Selichos,

And also after the Teshuvah Ila'ah on Rosh Hashanah and during the Ten Days of Teshuvah²⁹.

What the concept of Teshuvah Ila'ah is

(not about the sin etc.,

but)

"And the spirit³⁰ returns to G-d who gave it"³¹

Deveikut

Blessing of Erev Yom Kippur after Minchah

The soul in its root and source.

Therefore this is

(Upper Repentance)

Specifically when great joy³¹-.

What this is the service from the aspect of Yechidah of the soul — as is known that the service of Yechidah of the soul expresses itself in Teshuvah Ila'ah■³ — attachment of the soul to its root and source,

"Yechidah l'yachdeir",

Revelation of the soul's connection to G-dliness.

And therefore Teshuvah Ila'ah is the essence of the Torah,

And in this itself — the latter tablets that were given on Yom Kippur³⁴,

Torah in a manner of 'double for wisdom'³ — because through Torah*³ Hashem and Israel become all one³² — "Yechidah l'yachdad".

And accordingly, one can explain the precision in what Yom Kippur is "a time of repentance for all" — because the essence of the revelation of the level of yechidah on Yom Kippur is present "for all",

among all Jews.

And also the matter of the Torah!

(Teshuvah)

is present among all Jews,

not only among men but also among women and children,

as it is written³ "Moshe commanded us the Torah, an inheritance of the congregation of

Yaakov" and also they are obligated

In the study of Torah: Regarding women —

as explained in the seal of the first chapter of Hilchos

Talmud Torah of the Alter Rebbe⁴¹; and regarding children —

from the aspect of education.

And particularly according to the explanation of the Tzemach Tzedek

(in the words of the Rambam⁴²)

then "perhaps even a minor is obligated min haTorah" in Talmud Torah

And the matter of Teshuvah Ila'ah

(Torah)

— Yechidah — reveals the aspect of Yechidah in the soul, including all the powers⁴²,

until it takes the entire person,

even his actual conduct in physical action,

and through this — the revelation of the aspect of Yechidah above in this physical world,

as above.

When one gives an explanation

(in the letters of the intellect)

In the Torah of the Maggid⁴³ who was the connector and intermediary between the Baal Shem Tov and the Old Rebbe,

whose Torah was mentioned above: and this explanation was also made into a Torah teaching from the Old Rebbe⁴⁴]

In the statement of our Sages⁴⁵ "Know what is above from you" — "Know",

So "what is above" depends on "from Me":

Since every Jew has within him the aspect of yechidah, which is one thing with the "spark of the Creator",

And the aspect of yechidah within him is always in completeness, so that it activates and takes hold of his entire existence through his power of physical action — it is understandable

(And in a manner of knowledge

("know")

in addition to intellect and understanding

(Chochmah and Binah)

Why "What is above"

(by the Creator)

This is "mimcha",

Because all actions

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"Mimcha"

(Even an action in physical deed)

Derives from the aspect of yechidah,

Which is one thing with the "nitzutz Borei".

With this it is also understandable how a Jew has the power to perform

(through the revelation of the aspect of yechida in his soul)

the revelation of the aspect of yachid above

(His Essence, blessed be He)

in the entire world — why does a physical action of a Jew below

(even in a small matter)

cause an arousal above

(since every detail of a Jew comes from the aspect of yechida in his soul)

All the more so, that the very essence of the revelation of the aspect of Yechida in his soul,

and this itself is the revelation of the "Nitzutz Borei" (Creative Spark)

(as it becomes unified with the created spark called Yechida)

— brings about the revelation of the aspect of Yachid above

(in this physical world)

A further explanation of this

[Regarding the revelation of the singular essence on Yom Kippur]

According to what the Middle Rebbe explains regarding Rosh Hashanah:

On Rosh Hashanah, all things return to their original state⁴⁷,

and Jews must then arouse and draw down a new effluence from the inner aspect of pleasure,

in the aspect of the simple pleasure of His essential self, and then the entire order of the chain of evolution should be renewed,

until this causes a change in the externality of the worlds,

this physical world.

In other words, on Rosh Hashanah a new effluence is drawn down from

the aspect of yechidah above

(the aspect of delight in the soul's faculties*⁴)

— and this is drawn down lower and lower,

until in this physical world.

And this matter is revealed through the service of man

["from you"]

— i.e., what a Jew coronates the Supreme King on Rosh Hashanah

("Coronate Me upon you"⁴⁹)

But "King of Israel"⁵⁰,

or "Malor over all the earth"⁵¹ — revelation of His kingship, may He be blessed, over the entire world,

so that throughout the world the Only One of the world is heard

(the Unique One above)

Just as Adam the first did on the day of his creation

(the first Rosh Hashanah)

— that he called all creatures

(inanimate, vegetative, and living)

"Come, let us bow down and kneel, let us bless before G‑d, our Maker"⁵².

And if a person does this with the power that he is similar to the Yechida above

(the Singular One of the world)

— "Adam" on account of "Adama laElyon"⁵²,

"Adam was created singly"⁵⁴,

"Behold, the man has become like one of us"⁵⁵.

And it can be said that from Adam the first, the power is drawn to every Jew to draw down

B'rov erev Yohav after Mincha

And reveals in the beginning of attainment the Unique One of the world in this entire physical world — the revelation of the level of yechidah which is above in the physicality of the world.

And as explained in the discourses of the Tzemach Tzedek*⁵ and our Rebbe Maharash^,! regarding "You have affirmed the Lord today etc. and the Lord has affirmed you today""⁵,

So "You have affirmed the Lord" refers to the matter of "Declare before Me the kingship verses etc. that you make Me king over you"" on Rosh Hashanah

("today"^,5)

And in this

("you have affirmed" and "has affirmed you")

There are three interpretations: for exaltation, praise, and delight,

for speech,

for garment.

And the matter is: "Today"

(Rosh HaShanah)

Jews arouse the

("HaAmart" from the term)

upper delight

(aspect of Yechidah)

— Because in order that there be the renewal of the desire for kingship above on Rosh Hashanah — first of all there must be the drawing down of

(inner dimension)

the delight of kingship

(as explained in the aforementioned Siddur)

Then the kingship must come into actuality,

one must have for this the creation of the worlds,

That the order in this is — that from pleasure it must be drawn first in the aspect of Sovev,

Makif

("Hamarah" meaning garment)

then in the aspect of Memalei,

penimiyus

("Hamarah" meaning speech)

Building the world of speech,

until — this physical world.

And through this it becomes "and Hashem has elevated you today",

that the Almighty instills

in all the actions of Jews a Heavenly assistance above the ordinary way,

and also in all the three aforementioned matters: beginning from the drawing down of Yechidah

(pleasure)

And from this is drawn into Sovev and Memaleh,

and simply — into their physical matters.

As is known, the main judgment on Rosh Hashanah is regarding physical things.*

And the completeness of the revelation of the drawing of Yechidah which is above in this physical world

(on Rosh Hashanah)

— is on Yom Kippur,

as explained in Likkutei Torah⁴ that Yom Kippur "is also called Rosh Hashanah",

Rosh HaShanah in the aspect of pnimiyus — is understood from this,

that on Yom Kippur the perfection of the drawing down in pnimiyus of all matters of Rosh HaShanah is achieved,

including — the

(essential point thereof)

revelation of the aspect of yechidah above in this physical world.

And as explained in many places, that the conclusion and main point and perfection of the drawing down of the building of malchus on Rosh HaShanah

(through the three matters of Malchiyos, Zichronos, and Shofros,

fulfills Sovev and Atzmuso yisborech which is above both of them.)

And it can be said that this corresponds to the three matters in the aforementioned "Ha'amarah")

Becomes on Yom HaKippurim,

Because then there is the "true revelation of the future",

in the aspect of the essential pleasure

(higher than achosh,

like the World to Come which has no eating nor drinking"³*)

— a revelation of the aspect of Yechidah below.

And one should add and note:

The yom hilula of the Rebbe Maharash

(on the 13th of Tishrei)

is in proximity

Sefer HaSichos - 5747

And during the three days of Yom Kippur — implying that they have a connection between them,

until they become one reality⁶⁴.

As is most emphasized in this year,

When

(Erev Yom Kippur and)

Yom Kippur and 13 Tishrei are all blessed from the same Shabbos,

שמיני׳ מתברכין כולהו יומין דשבוע הבא⁶⁵,

And in particular, the auspicious days therein.

And one can say the connection: On the yahrtzeit of a tzaddik, "all his deeds and Torah which he served all the days of his life"⁶⁶ in this world "are revealed⁶⁷ and illuminate in a manner of revelation from above to below.

And brings about⁶⁸ salvations in the midst of the land."

One of the main themes in the service of the Baal HaHillula of 13 Tishrei Veira'am was a general service of a Nasi — "the Nasi is everything""⁶)

Is — as his well-known saying and directive — that one must go lechatchila ariber"⁷.

And what this means simply: even in a person's conduct in physical matters as they are — he must conduct himself in a manner of lechatchila ariber.

And it can be said that this is the theme of drawing down the Yechidah into this physical world.

And with this is understood the connection of YoHaB"P — "Achat BaShanah"

(drawing down the Yechidah into this physical world)

with 13 Tishrei,

Achad BeTishrei⁷¹ — lechatchila ariber.

After the explanation in the service of Yom Kippur,

also understandable is the content of the service of Erev Yom Kippur:

On Erev Yom Kippur — the eve and preparation for Yom Kippur — one gives a Jew the powers to prepare himself for the service of the revelation of the yechidah of the soul — the essential connection of a Jew with G-d,

and to bring it down into all his powers until into his actual conduct,

until into physical Asiyah.

Moreover: Not only is Erev Yom Kippur a preparation for Yom Kippur,

but it accomplishes the same matter, so to speak, that Yom Kippur accomplishes.

As the Toras Emes⁷² says, "Whoever eats and drinks on the ninth, etc., it is as if he fasted on the ninth and tenth."

So the eating and drinking of Erev Yom Kippur accomplishes the same thing as the fast

("the fast")

of Yom Kippur

(and moreover — "as if he fasted on the ninth and tenth")

And in particular according to what is explained in Pri Etz Chayim,”

Then the Achdus on Erev Yom Kippur affects the Anav both before Erev Yom Kippur

("Tish’i")

and both before Yom Kippur

("Asiri")

As this is expressed in that on Erev Yom Kippur one must eat "as the measure of two days: Erev Yom Kippur and Yom Kippur"

(as also brought in the Poskim⁷⁴)

— because

In many places, Erev Yom Kippur after Minchah

The eating on Erev Yom Kippur is both an eating of Erev Yom Kippur and also

(in place of)

that eating

(literally)

like Yom Kippur”.

And further: The fast of Yom Kippur is “the secret of inner eating and drinking”.

— And it can be said that this is the concept of "to keep them alive in famine"⁷⁷,

as explained in Likkutei Torah⁷ that the "famine" of Yom Kippur

(through the fast)

gives vitality to the soul,

and from this it comes around to the vitality of the body

[revelation of the level of Yechidah — the simple pleasure

(which is above the aspect of Atzilus, Beriah, Yetzirah, and Asiyah)

— in the body]

— And in order to reach the “inner eating,”

the “external eating” must first be

(eating in its simple sense)

in completeness on Erev Yom Kippur,

for this is a necessity and condition and the vessels to be able to receive the “inner eating” on Yom Kippur.

According to this, it can be said,

that in the service of revealing the singular essence in this physical world, there is an advantage on Erev Yom Kippur even over Yom Kippur itself^,, — because the revelation of the singular essence that is brought about on Yom Kippur through “afflict yourselves,”

Is opened on Erev Yom Kippur by Achsh (as it is literally),

Physical foods — "Whoever eats and drinks on the ninth etc. is considered as if he fasted on the ninth and tenth."*

Based on this, it is understood,

that standing on Erev Yom Kippur, one has special powers to perform the service of Yom Kippur

in general — the revelation of the Yechida of the soul,

and in a manner that it should permeate the entire person,

including also his actual conduct and physical actions.

And in particular when one stands on Erev Yom Kippur itself,

after the Minchah prayer,

when "Eliyahu was not answered except during the Minchah prayer,"

when Eliyahu HaNavi, Zachur LaTov, is the herald of the Redemption²,

He is the one who proclaims, announces, and heralds the coming of Mashiach Tzidkeinu in the true and complete Redemption — when there will then be the completeness of the revelation of the aspect of Yechidah and delight in the physicality of the world.

And from Erev Yom Kippur and Yom Kippur and the entirety of the Ten Days of Repentance, beginning from Rosh HaShanah — it is drawn out over the entire year,

as is known,³ that all the days of the month of Tishrei, the letters of which spell "reishis,"⁴ are inclusive days from which it is drawn out upon all and throughout the entire year,

and in particular the first ten days

(Ten Days of Repentance)

Beginning from Rosh Hashanah — the head of the entire year which includes all the days of the year and also leads them as they stand in their place⁵

and its conclusion

Sefer HaSichos - 5747

on Yom Kippur, which is also called Rosh Hashanah,

Rosh Hashanah in the inner chambers.

And so it is understood regarding the intermediate days,

including Erev Yom Kippur

(Erev Rosh HaShanah in the inner chambers)

— as it states in Siddur HaArizal*⁸,

so the seven consecutive days of the Aseres Yemei Teshuvah

(between Rosh HaShanah and Yom Kippur)

correspond to the seven days of all the weeks of the past year,

in order to rectify and complete them⁸⁷

(or from the language of completion)

And it is said:”

(According to the above, that the days of the month of Tishrei, the letters of Rashich, are the general days for the coming year)

Then they are also corresponding to the seven days of all the weeks of the coming year (upon us and upon all Israel for good) — in order to prepare them and to influence them,

that they should be complete in all matters,

[And to add regarding the eve of Yom Kippur in this year — on Sunday

(of the week)

from the term Rosh]

And especially — in the service of revealing Bechinas Yechidah until actual conduct

(the service of Erev Yom Kippur)

,”

That in every day of the year, the "Achas BaShanah" should be heard

(Bechinas Yechidah)

from this day,

Together with this general concept — that it should be a year of forgiveness, pardon, and atonement

(the essence of Yom Kippur,

and its beginning

is on Erev Yom Kippur after the confession in the Minchah prayer⁸⁸)

And all this is done out of delight and the innermost aspect of delight

(Yechidah in the soul faculties)

and if the completeness of his extension is

(as above, section 6)

on Yom Kippur

(Rosh Hashanah in the aspect of inwardness)

and from joy and a good heart

[and if is a fundamental in the service of G-d in general,

as it is written⁹² "you shall serve the L-rd your G-d with joy and with a good heart",

And as explained in the writings of the AriZal,” brought down in the Tanya⁹]

And moreover — joy and good heart as it is connected with perfection of pleasure and innerness of pleasure.

Yud.

And just as Jews do Adiach through their service

(revelation of the yechidah in the soul in this physical world)

"You have affirmed the L‑rd today" — so too is drawn from above

(Because "what is above" is dependent "on you")

"And Hashem has proclaimed you today,"

revelation of the aspect of yechidah and the supreme pleasure,

until the innermost pleasure of His Essence, may He be blessed,

and this is drawn down and revealed below, below in this lowly world, which is the lowest, below which there is no lower,

And simply — that Jews are blessed with all matters,

both in spirituality and in physicality, literally,

And on the contrary — especially in physicality, which is the main subject of the law

(and they win in judgment)

on Rosh HaShanah

and Yom HaKippurim

(the inner aspect of Rosh HaShanah)

as above.

* * *

In all the above

(which is equal in all

year after year,

independent of the manner

The blessing of Erev Yom Kippur after Minchah

and 1

the fixed nature of the year)

— comes to 8 special emphasis regarding the special matters of Erev Yom Kippur in this year:

This year is 8 Shabbos year: a)

The year began with Yom Tov of Rosh Hashanah that falls on Shabbos.

And the _"head" of the year sets the tone for the entire year,

because it includes within itself all the days of the year,

and from it is drawn also how the days of the year stand in their place.

It is 8 the Shemittah year — "Praise to G-d"¹.

And the explanation of this: Shabbos in general is its essence pleasure².

And it adds to this that Shabbos has pleasure on its own

(because of "it is holy and established"^7,)

Shabbos gives a special power to a Jew that he should be "and you shall call Shabbos a delight"^8,,

and even more — "the one who delights the Shabbos""

(adds pleasure to Shabbos more than Shabbos itself provides on its own"^0,)

It is therefore understood,

That when Rosh Hashanah falls on Shabbat, there is revealed the ultimate perfection of the extension of delight and the level of yechidah from above

(as discussed above that yechidah is delight in the faculties of the soul)

Which is revealed on Rosh Hashanah through the service of man in the revelation of the aspect of yechidah

(delight)

which is in his soul

(as above, ibid.)

— for Shabbat adds to this an additional strength.

And as explained in the continuation of Yom Tov of Rosh HaShanah that falls on Shabbat from the Rebbe

(from the Rasha"b)

Nishmaso Eden, Y^0,' Iyar in the maamarim

(and especially the)

with the same beginning

(Kap,

Rosh)

from the Admo"r, our master, father-in-law, the Nasi of our generation⁰²' — that at the time of Yom Tov of Rosh HaShanah that falls on Shabbat, all the influences from Tishrei are opened up by Shabbat itself,

Because on Shabbos

(And it can be said — particularly during the time of ratzon d'ratzon)

Becomes drawn in the aspect of simple pleasure

(Yechidah)

the drawing down of the Essence

(which is above Sovev and Memaleh)

And that becomes drawn into Sovev and Memaleh

(And David reciting the verses of Kingships, Remembrances, and Shofars,

is drawn to a higher level in this,

like the level of the simple pleasure of Yom Kippur — Torah of the L‑rd (Hashem))

— the revelation of His kingship, may He be blessed, in the world — a semblance and example of how it will be in perfection in the future in the dwelling place for Him, may He be blessed, in the lower world,

for His very Essence.

Certainly a holiday of Rosh Hashanah that occurs on Shabbat

(in the days)

in the 8th year of the Shemittah cycle

(Shabbos in years)

— And the entire year, its essence is delight

(Yechidah)

[And emphasized or in the words of the Midrash ¹⁰⁵

(Regarding Shabbos in days and Shabbos in years)

— "All the sevenths are beloved,"

The concept of fondness and delight,

and it is greater than plain love]

And from Rosh Hashanah

(which occurs on Shabbos)

the aspect of delight is drawn forth

(yechidah)

over all the days of the year,

and especially since all the days of the year are a Shabbos of years

(Shemittah)

And especially it is drawn

(from Rosh HaShanah)

On the eve of Yom Kippur,

Rosh HaShanah in its inner aspect,

and so)

5666 and page and ZkMag and onwards)

2 and

Sefer HaSichos - 5747

and,

Shabbat⁴"¹ Shabbaton"⁵"' — the completeness in the extension of delight

(Yechidah)

as above.

And in addition to this that Shabbos

(Yom Tov of Rosh Hashanah that occurs on Shabbos,

and the Shemittah year)

gives an added strength for the drawing down of pleasure and yechidah in general — it also gives strength that the drawing down of pleasure

(yechidah)

should be in the physical world¹⁰⁶:

The pleasure of the day of Shabbos causes that a person must conduct himself immediately in a manner of "all your work is done"!,

Then the supernal spiritual pleasure of Shabbos,

It is drawn and brings in a blessing into the physical matters of the Jew — that 'all your work _עשוי׳""".

So too, the delight of the Shemittah year brings a blessing into the physical assets of the Jew,

As the verse explicitly states¹⁰⁷ — "And I will command My blessing for you in the sixth year, and it will yield grain for three years,

And you shall sow the eighth year, and eat of the old grain until the ninth year, until its grain comes in".

So a blessing is drawn not only in,

on the year of

Shemittah

(when Jews fulfill the mitzvah of Shemittah)

but on "three years"⁰",

and a revealed blessing — which is seen concretely with fleshly eyes in the produce that was plowed,

sown and gathered in the sixth year,

A blessing over eating matters in its simple sense — then one eats from it,

and it becomes blood and flesh like his flesh,

during the seventh year,

and in a manner of "enough and more,"

so that there is sufficient provision for the eighth year

(the year of Hakhel)

From this follows,

Thus, on the eve of Yom Kippur in this year

(a Shabbat year)

— one has an additional blessing of the supernal delight,

And in a manner that it is drawn into all the material needs of Jews

(which are all included in the matter of eating and bread¹")

All this is emphasized even more regarding the portion of Chumash in the Torah of the eve of Yom Kippur — beginning of Parshas Vezos HaBerachah,

as is known, the instruction

(and empowerment)

of the Alter Rebbe

(with the explanation of the Mitteler Rebbe on the question of the chassidim, etc.)

that was revealed and publicized to the chassidim and reached us through His Holy Honor, my father-in-law, the Rebbe, the Nasi of our generation² that "the Nasi is everything"]

— that one must live with the time,

with the Torah portion that is read and studied at that time,

And in particular with the special part of the parshah that corresponds to today:

Blessings of Erev Yom Kippur after Minchah

Furthermore, when Torah in general is the "cup" upon all blessings³,

And in a manner of delight

(yechidah)

— "Her ways are ways of pleasantness"⁴,

One learns and lives today with the parshah of Vezos HaBerachah in general,

And in particular with the lesson of the beginning of the parshah where it states "And this is the blessing that Moses, etc., blessed the children of Israel":

The words

(of today's lesson)

"And this is the blessing" includes, simply, all the blessings that are later enumerated in the entire portion,

both the particular blessings to each tribe individually,

and the general blessings to all the tribes together

("Now he speaks to all of Israel"⁵)

the general principle that follows the particular

(the individual blessings for each tribe separately)

which, according to the principle of "maalin bakodesh"⁶", it is understood,

that the blessing in the general principle

(that comes after the particular)

is even higher than the particular before it and also than the general principle before the particular

("Vezos HaBracha" — singular)

— but also the general principle

(After the detail)

Is included together with all the blessings in the parshah,

In "v'Zot HaBrachah",

And included in the manner of "v'Zot" — a blessing revealed before the eyes of flesh in physicality,

Until he shows with his finger and says 'zeh' (zot)

(zot)

It turns out,

So today's lesson of Chumash — with which one must live today — gives more strength regarding the aforementioned matters of Erev Yom Kippur — the drawing down of blessings.

(from the aspect of delight)

in a revealed manner

("and this")

in this physical world,

and individual blessings,

which further shows that the blessings and influences come about in this physical world,

in a particular manner — for each one according to his matter.

The matter is related to the continuation of the lesson Chumash⁸ — "He was king in Jeshurun when the heads of the people gathered, the tribes of Israel together":

Immediately before Moshe begins to bless the Jews with their individual blessings — it says "He was king in Jeshurun when the heads of the people gathered, the tribe of Israel together".

Because:

The vessel for drawing down yechidah

(ta'anug)

And the drawing down of all blessings in this physical world — is the unity of the Jewish people

(and if its completion

(the unity)

comes from the revelation of the soul

and especially — the revelation of the aspect of yechidah in the soul,

and unites all Jews)

as it is written: "Bless us, our Father, all of us as one, with the light of Your countenance": through the people when Jews stand "all of us as one",

"When the heads of the people gather together"⁹ the tribes of Israel" — becomes "Bless us, our Father",

our Father in heaven,

Through "Avinu" literally

Sefer HaSichos - 5747

— Moshe Rabbeinu,

Da'u melamed u'moreh derech ve'raninu" of Jews.

And this is the explanation of the verse "Vayehi biYeshurun Melech be'hitasaf roshei am yachad shivtei Yisrael"

(Which stands before the blessing of the tribes)

: The matter of unity

(Revelation of the yechida of the soul)

— "When the heads of the people assembled, the tribes of Israel together" — this is the vessel for "And He was King in Jeshurun",

King of the world²³,

the drawing down of the aspect of yechidah and delight

(for kingship)

on Rosh HaShanah,

and its completion on Yom HaKippurim,

and also "And He was King in Jeshurun" according to the interpretation that it refers to Moshe Rabbeinu¹²⁵

(the first redeemer¹²⁶)

— "Bless us, our Father" from Moses our teacher.

Until this becomes the vessel for "And He was King in Yeshurun,"

Here the King Messiah¹²⁷

(the perfection of the kingdom)

in the aspect of the general yechidah¹²⁸ - the perfection of the revelation of yechidah in this physical world¹²⁹.

And since all matters of the future to come are dependent on our deeds

And our service now¹²⁹ — it is understood that we are doing something related to the concept of "And He was king in Jeshurun when the heads of the people gathered, the tribes of Israel together" in this situation and state where we have gathered a multitude of Israel,

on the eve of Yom Kippur after the Minchah prayer,

in the manner of "the heads of the people gathered, the tribes of Israel together" as possible in the time of exile:

And this further adds to "Bless us, our Father" — the revelation of the yechidah and the drawing down of all blessings into this physical world.

Until — that the unity of Israel hastens the true and complete redemption,

because through the nullification of the cause of the exile

(the opposite of love of Israel)

it becomes, automatically

(without additional work)

the nullification of the Encompassing

(Exile)

and we have "And He was King in Jeshurun",

here the King Moshiach — revelation of Yechida in the world in complete perfection.

and especially that in addition to the very gathering together

("when the heads of the people assemble together, the tribes of Israel")

— Jews also increase in charity giving

(as is the custom of Israel on Erev Yom Kippur³¹')

which brings out the unity of Israel

(as a vessel for the revelation of the yechidah on Erev Yom Kippur)

in actual deed

[In addition to this, that before the prayer each Jew said

(and certainly with truth)

"I hereby accept upon myself the positive commandment of 'You shall love¹³² your fellow as yourself',

as it is written in the writings of the Arizal¹³³,

and the Alter Rebbe

Birkat Erev Yom HaKippurim, Achat Mincha

inserted it in his Siddur¹⁵⁴]

Consequently, this is even more a vessel for the revelation of the aspect of the yechidah which is above in this physical world.

And not only according to how much it comes from the aspect of the reward of the work,

What a Jew can demand with force⁵⁵

!Especially standing in the month of Tishrei,

From the part where one no longer says Tachanun"⁵⁶

(Because the month is "rich in holidays"⁵⁷)

Because all matters are achieved through the time itself without saying Tachanun

(as mentioned several times)

including from the obligation of Hashem⁵⁶ "grant"⁵⁶ "you shall grant to him"⁵⁵ to Jews who have served "six years" as servants of Hashem,

as it is emphasized this year,

the seventh year,

after the work of six years —

Only more: just as the revelation of the yechidah comes to Jews is connected with the mitzvah of tzedakah — the Almighty gives them a revelation of the higher yechidah

(measure for measure

Torah portions, part 2, 7, from page 941 onward)

See the talk of Yud Tes Kislev and Parshas Vayeishev,

Chaf Kislev - 5744

(Likkutei Sichos vol. 25, p. 373 ff.)

Measure)

Arrange in a manner of charity,

And according to the means of the giver,

The reach of the Holy One, blessed be He — in a manner without limit,

And in the manner of "whoever gives generously gives"⁵⁵.

On the night when one brings about the revelation of the yechidah (singular soul) in this physical world

(And the perfection of this matter will be.

In the future redemption)

— there comes an additional addition and elevation in the matter through the fact that one utilizes the instruments that were innovated in later generations in worldly wisdom in connection with building the world

(such as electricity and telephone, etc.)

— as it is stated in the Zohar⁴⁵

(in connection with the verse⁴⁵ "In the six hundredth year etc., all the fountains of the great deep were split open, and the windows of the heavens were opened")

then "In the six hundredth year of the sixth [millennium], the gates of wisdom above will open, and the springs of wisdom below [will open], and the world will be prepared to enter the seventh [millennium],"

And as the commentators⁴⁴ explain, then "wisdom above" means the wisdom of the Torah,

and "wisdom below" means the wisdoms of the world.

As indeed we see,

that in the years from the six hundredth year onward of the sixth millennium, there was an increased revelation in the wisdom of the Torah,

The innermost dimension of the Torah⁴⁵,

The spreading of the wellsprings outward,

and

Sefer HaSichos - 5747

Thus also began a greater development, to distinguish, in the secular wisdoms⁴⁶ —

to increase the "When the heads of the people gathered, the tribes of Israel together"

(revelation of the yechidah of the soul)

so that it should also include Jews in other places

(which are not here in their bodies)

I will hear the words through these instruments,

and to bless Jews in such a way that the blessings reach "together the tribes of Israel"

(in all places until the ends of the earth)

in an instant, as it were

(in one moment and one instant)

And the explanation:

It has been discussed many times that the instruments used to transmit a voice to a second place without a break in time

(telephone,

radio, etc.)

— do not transmit the actual human voice,

but rather the voice strikes a metal [plate] and the like,

and the metal is changed by this and transmits the changes to a second place where it strikes a second metal,

and from this echo the hearing person hears the sound of the metal,

therefore through these instruments one cannot fulfill a mitzvah which requires a human voice⁴⁷: but when it concerns only knowledge of the matter,

know the essence of the things,

Then it makes no difference whether one hears a human voice,

or an echo.

And the way — it can be said regarding our matter

(making a vessel for the revelation of the level of yechidah in this world

Sicha that was printed at the end of the continuation [of the year] 5666.

Likkutei Sichot volume 7, page 7

the physical)

There is an advantage when it comes through a strike

(and not a human voice)

Because this gives a Jew the power

(and possibilities)

to reveal the aspect of yechidah

(the Unique One of the world)

in the world,

even into a metal,

inanimate — such that even an inanimate object,

as it remains an inanimate object in its place and state,

undergoes a change

(is stirred in its inner essence)

and transmits "The word of G‑d⁴⁸ — this is the halachah"⁴ and "The word of G‑d¹⁴⁸ — this is the end"⁴,

matters of halachah and matters concerning the end of the exile

(which itself is a halachah"⁵,

So one must speak about Moshiach³ and await his coming⁵²)

which comes from the Oral Torah and the teachings of the Sages

(as the Rambam rules⁵ that "all books are filled with this matter"]

which includes — the talk about utilizing Erev Yom Kippur with completeness and delight in fulfilling the service of the day of revelation of the level of yechidah,

and even more so utilizing Yom Kippur itself with completeness and delight,

and in the manner of "when the heads of the people gather together with the tribes of Israel"

(as discussed above at length)

All these words are transmitted through a mute to Jews in all corners of the earth,

so that in an instant they hear,

the same matters that those who

or 1)

Amos 8.

•b.

<>1ח Shabbos 138,

Blessing of Yom Kippur Eve after Minchah

7v

is located in the synagogue and study hall of his honor our master and teacher the Rebbe, leader of our generation

(in the last ten years of his life in this world)

It turns out that,

So specifically through the fact that the voice carries over via an inanimate object — the power of a Jew to reveal the aspect of Yechidah even in an inanimate object is revealed.

For example, as Adam HaRishon established on Rosh HaShanah — "Come, let us prostrate and bow, let us kneel before Hashem, our Maker,"

the revelation of the Unique One of the world in all creations,

animate, vegetative, even inanimate

(as above, ibid.)

And the addition in our deeds and service

(in the revelation of the aspect of Yechidah below)

It just makes a larger vessel to draw down "Bless us, our Father" and the singular essence from above into this physical world.

Until — that it is drawn down [in a way] of giving according to the measure of the "kav

(one)

his"⁴'- from the service of man,

also the "nine kavs of Chanina"⁴'¹

(as discussed elsewhere)

And simply — in this "avodas"⁵⁵ of Yom Kippur:

May the A-lmighty grant every Jew and all Jews a gmar chasima tova in all their matters,

Both spiritually and materially.

Including — the power to do the avodah of "achas b'shanah",

Avodah from the aspect of the yechidah of the soul.

And according to what was discussed above,

That the blessing and drawing down should come down into details,

Which shows that it comes around

(from the aspect of yechidah)

is the physicality of the world,

And when it is expressed in divisions and particulars—one must also specify and explain the blessings in detail.

And as it also states regarding the prayer on Yom Kippur⁵ — that one must pray and supplicate also a prayer in a general way and specify the specific requests.

For that reason every Jew says in the Yom Kippur prayer: "

(as you heard the prayer of the High Priest in the Sanctuary, like a son who appeases his father, you hear his cries)

May it be Your will etc. that this year be etc. a year of light etc."

And one enumerates blessings in all the letters of the Alef-Beit

ברכות ררוויוח)

And this is the custom,

especially on Erev Yom Kippur and on Yom Kippur,

and one gives every Jew thereby strength,

each and every one according to his measure — to specify.

(according to his humble opinion or according to his confident opinion)

the blessings according to the order of AL"R B"Y"T,

and in a manner that it is transmitted also through inanimate matter throughout the entire world

(revelation of the aspect of yechidah in this physical world in particular)

The people should

(oh will)

be a year of light,

a year of digging,

a year of rejoicing,

a year of delight,

a year of glory! splendor,

a year of 'and until hole and "all of me as one"')

a year of great merits,

a year of good and long lives,

A year of Torah,

In the good that is seen and revealed,

In a manner of "the good for us",

8 and

Sefer HaSichos - 5747

A year of unity — 'Yechida l'yachadecha',

What is demonstrated is the perfection and true essence of Ahavas Yisrael when the nation becomes in a manner of Achdus Yisrael,

A single reality — 'Yechida l'yachadecha',

And the revelation of 'Yechida l'yachatzcha' is drawn down even into physical matters — a year of economy,

both in its simple sense,

and especially 'economy' from the phrase 'and He will sustain you'¹⁵⁸,

that the Almighty gives every Jew all the vessels⁵' that he needs in order to a)

carry out all his good resolutions,

and b)

receive all the blessings from the Almighty,

beginning with the blessing of peace,

What? 'The Holy One, blessed be He, did not⁶⁰ find a vessel that holds blessing for Israel except peace, as it is said: ⁶ G-d gives strength to His people; G-d blesses His people with peace.'

The matter of the Torah

(There is no strength except Torah⁶²)

The "cup"

(vessel)

holds blessings

(as above, section 12)

Until "A new Torah from Me will go forth"*" _ _A year of study,

Study of Torah and in a new manner,

With greater vigor and greater strength,

Together with a year of loftiness,

That one stands in exaltation,

"With an upraised hand",

For example, like it was "As in the days⁶⁴' of your exodus from the land of Egypt"⁶⁵,

Together with a year of great miracles — even more than was at the Exodus from Egypt,

as it is written, 'As in the days

(with the letter kaf of comparison)

of your coming out of the land of Egypt, I will show him wonders,'

miracles and wonders in a wondrous and extraordinary manner compared to the miracles at the time of your coming out of the land of Egypt⁶⁶.

Beginning from the start of the year — one immediately has a good sign in this — a year of good sign,

together with a year of heavenly assistance,

which gives every Jew and all Jews a year of strength,

And a year of redemption,

Until in a manner of "Redeem my soul in peace"*!,

That the perfection in this will be in the future redemption

(As the Mitteler Rebbe explains⁶⁶)

!And a foretaste of this was actualized in the redemption of the Alter Rebbe,

"When I read 'Redeem my soul in peace' I emerged in peace, the peace of G‑d"⁶ — and then the main principle of 'Your wellsprings will spread forth outward'⁰ began to arise,

A revelation as a foretaste of the revelation of the inner dimension of the Torah in the future redemption]

And a year of rejoicing,

And a year of His righteousness, the Holy One, blessed be He,

Because it becomes a year of uprightness — "And I will lead you uprightly"'

And a year of exultation,

And a year of joy,

"Eternal joy upon their heads"²

The blessing of Erev Yom HaKippurim after Minchah

And what this brings is a year of praise — "My mouth shall be filled with Your praise"³

Connected with "Then our mouth will be filled with laughter"⁴,

what will be in the true and complete redemption.

And this comes about through the fact that Jews perform their service with joy and a good heart and with expansiveness and with all the blessings mentioned — that the year should become a year of light,

a year of prayer,

a year of darkness and a year of praise,

which includes also a year of charity

(the third pillar upon which the world stands⁵)

— then it will be a year of praise,

Both from the giver and from the receiver: The giver of charity praises Hashem for having given him the opportunity to fulfill the mitzvah of tzedakah, which is 'bringing the redemption closer'■׳\

In addition to that, he receives reward for that which 'You have revived the soul of the poor'⁶ — that the Omnipresent revives him and his household. And the receiver praises Hashem for that which he receives charity,

which accomplishes the reviving of the soul of the poor,

And moreover, mainly — he praises Hashem for that he has a share in the mitzvah of tzedakah of the giver.

And through this matter of charity and the inclusiveness of the love of Israel,

along with our other deeds and service — one further hastens the redemption,

through nullifying the cause of the exile,

the effect becomes automatically nullified.

(Exile)

Or one stands the aleph from

?17)

Tehillim 17a,

"Alufo shel Olam" in "Exile"

(Exile)

Becomes "Geula".

And through that every Jew,

men, women and children,

adds to the service of Erev Yom HaKippurim and Yom HaKippurim — service from the aspect of yechidah of the soul,

supernal teshuvah,

the humility of Torah

(as above, sec. 3)

— is then additionally adding to all these above-mentioned blessings to every Jew and to all Jews,

as discussed above

that the service of Yom Kippur has a connection to all Jews literally,

men, women, and children,

And on the contrary — "For a child is Israel and I love him",

through this that even very young children are praising and lauding the Almighty and say "Amen, may His great name be blessed" and the like

By the example of how the Baal Shem Tov aroused children in his time,

this becomes an eternal lesson for all times)

— they assist that the work of repentance on Yom Kippur

(giving and studying the Torah)

and should be with completeness and with joy and delight,

until in a manner of "double for wisdom"

(like the second tablets given on Yom Kippur)

so shall it be for each and every one of the entire Jewish people — so in all matters one has "double to Tushia",

Tushia and strengthening and empowerment,

with all the blessings mentioned,

a17)

see Likutei Beha'aloscha lah,

M' HaLikutei — D'Ah, Tz"Tz, entry Golah.

Hemshech M'S Rabbim 5636 Pekl-D.

Sefer HaSichos - 5747

And one has a successful Erev Yom Kippur and a successful Yom Kippur,

and a successful year.

Until the main success — that all Jews will go out of exile,

"with our young and our old etc., with our sons and our daughters"

and.

"their silver and their gold with them"¹²

Including — the completeness of the Torah and the mitzvot¹³

Or all together go — in the manner of.

And answer us with the clouds of heaven"⁴"'

Especially that on Yom Kippur Jews are "like the ministering angels"⁵"'

"Answer us with the clouds of heaven" — in our Holy Land,

"A land which etc. the eyes of the Lord your God are always upon it from the beginning of the year to the end of the year"■׳"'

And there itself — "on the holy mountain in Jerusalem",

As the verse states⁷".

And it shall come to pass on that day, a great shofar shall be sounded, and they shall come etc. to the holy mountain in Jerusalem",

as one says

and also)

as we find in Yetzias Mitzrayim — it comes,

And as in the days of your exodus from Aram — ibid. as above.

In the Musaf prayer of Rosh Hashanah,

and the heavenly meditation in this is on Yom Kippur, and as explained in Yekute)

Or.

On the holy mountain in Jerusalem itself — a Jew.

The Sanctuary of the Lord established by the beloved,

And in the Holy of Holies.

What constitutes the special service of Yom Kippur — the entry of the Kohen Gadol into the Holy of Holies with the service of the incense,

"the finest of the fine"⁸,

And those in exile — every Jew does this through his prayer,

We will fulfill [the offering of] our lips as bulls² and Iyar mouth to the language of their perfection,

Therefore every Jew says the 'Avodah' of Yom Kippur with all its details.

For it will be for us,

for every man and woman,

and out of joy and goodness of heart,

and dance soon before Mashiach,

together with Mashiach our righteousness,

in the Land of Israel, in Jerusalem, on the Temple Mount, and adjacent to the Holy of Holies itself,

Actually a Jew place strength actually in time.

Sefer HaSichos - 5747