English translation — ברכת כ״ק אדמו״ר שליט״א להתלמידים שיחיו ערב יום הכפורים, בבית הכנסת, לפני בל נדרי, ה׳תשמ״ז

And He spoke... speak...¹ bless you... shine... lift up...

And they shall place My name... and I will bless them.

What

(the words of)

The Priestly Blessing includes all the blessings, all of them.

Both the spiritual,

Both the physical - as understood, they ask what the blessing is, which the Almighty commanded the priests,

And gave them the ko (thus),

to bless Jews

("Thus shall you bless the children of Israel")

- in all matters.

And although this is the Priestly Blessing - every Jew has

(also Levites and Israelites)

the power to bless Jews with the formula of the Priestly Blessing,

because for all

(every)

Jews it is said* "And you shall be to Me a kingdom of priests and a holy nation"⁵.

And moreover: "

(a kingdom of)

priests" also has the meaning of "high priests"⁵.

That every Jew is

(spiritually)

Like a Kohen Gadol⁷,

And has the power to bless

Jews, for example

(as it were)

Like the Priestly Blessing through the Kohen Gadol"

What is higher for Birkas Kohanim by the rest of the Kohanim,

Because the Kohen Gadol is the "head of all Kohanim,"

The perfection of the matter of Kehunah.

Consequently, it is understood that the Kohen Gadol also completes the matter of Birkas Kohanim"'.

Kohen Gadol,

in that which is written

(I Chronicles 6,

And Aaron was separated etc. Holy of Holies.

(And even though in the continuation of the verse it says "he and his sons" — see Likkutei Sichos vol. 17 p. 36 note 23)

Sefer HaSichos - 5747

According to this, it is to be explained the reason for that which the blessing of the children

(and the like)

On Erev Yom Kippur it is with the Priestly Blessing²'

("May He bless you etc.")

"All the services of Yom Kippur" are specifically in a Kohen Gadol⁶.

And the reason for this is

(as discussed above at length,

in the blessing after the Minchah prayer)

Because the concept of Yom Kippur is - service from the aspect of Yechidah•־⁷

(that is in the soul)

And in all three aspects of world, time, soul: "Achat BaShanah"⁶ - the unique in time; and the service now is in "Achat" in place - the Holy of Holies,

the unique in the world;

(the forehead plate)

the head

(like the other priests)

It is a deficiency of the High Priest! But on the contrary — it is a superiority^ of that which is in the Priestly Blessing.

(with the special name)

That the Kohen Gadol also had the assistance of the name on the tzitz.

And certainly according to Rabbi Yehuda

(ibid.)

that he would raise his hands above the tzitz, as it is said

(Shemini 9,

And Aaron lifted his hands toward the people and blessed them,

And one can say that the explanation of this is,

that the explicit name in the Priestly Blessing

(by the High Priest)

is above and he has the power to also bless the Name upon the forehead plate.

And to note that the teaching of the Priestly Blessing in the raising of the hands is from the High Priest

("And Aaron lifted up his hands toward the people and blessed them" - Shemini there and in Rashi there)

- Sotah there.

And until there is a doubt

(In Sotah, ibid.)

Shenashab should be said specifically in this manner.

(And Kasda in Torah - also Torah)

And to also note from the connection of the Priestly Blessing to the aspect of Yechidah

(Ateres Rosh, Sha'ar Yom HaKippurim, end of chapter 4

(30,

271)

The maamar beginning with "You are One" of the Admor HaEmtza'i

(Kehot,

5725)

p. 9)

that this is the level of the Kohen Gadol,

inside,

And therefore, this is specifically through the “one” of Jews - the High Priest,

the singular essence of the soul⁷.

That the matter is here in the service of the High Priest: in every Jew there is the aspect of High Priest

(“a kingdom of priests”)

¹¹” - the service from the aspect of the singular essence of the soul.

And particularly in the time of exile, when a Jew stands as an example like a High Priest in the Holy Temple, through his prayer on Yom Kippur - “We will pay (the offering of) our lips”².

And therefore - as a preparation for Yom Kippur

(on the eve of Yom Kippur)

When every Jew is comparable to the Kohen Gadol - one recites a blessing

(the sons, etc.)

with the blessing of pleasures,

for example, as

(completeness of humility)

the Priestly Blessing performed by the Kohen Gadol

(the completeness of the concept of priesthood)

Because this gives the strength to then perform the service of the Kohen Gadol on Yom Kippur.

(service from the aspect of the level of yechidah of the soul)

The matter has a special connection with yeshiva students:

In the Holy of Holies

(aspect of yechidah)

was the Even HaShtiyah

(from which the world was founded)

on which stood the Holy Ark with the later tablets-

Blessing of the eve of Yom Kippur to the groom Shai/ before Kol Nidrei

I carry²,

that were given on Yom HaKippurim²⁴

(on his wedding day¹⁶-² this is the giving of the Torah*²)

- the matter of the Torah²⁷,

And in the manner of "double of wisdom"².

That Torah is the aspect of Yechidah

(the service of the Kohen Gadol on Yom Kippur in the Kodesh HaKodashim)

Y²,

Because the One Above,

the Unique One of the world,

has "given Himself" into His Torah"²².

And only

(Torah)

Is the reality of every Jew - as known that "Yisrael" is an acronym for "There are six hundred thousand letters of the Torah",

The vitality and soul of every Jew comes from his letter in the Torah²-.

And through the actual study of Torah - it spurs a Jew to reveal his unity with Torah

(in the aspect of Yechidah)

As explained in Tanya',

that through

(The intellect in general,

and etc.)

the study of Torah

(His Torah from the Unique One of the world)

becomes a "wonderful unity that there is no unity like it and not even in its value exists at all etc. to be one and truly united from every side and angle"

(The intellect, the intellectual, and the object of intellect become one thing")

Then he becomes united with Torah in a manner of yechidah - "a wondrous union, etc."

And among Jews themselves - this is more openly present among yeshivah students,

for by a yeshivah bochur, "Torah is his craft"⁵ in this physical world,

his entire occupation is the study of Torah

(unlike other Jews,

who study Torah,

but their "craft" is in other matters*² - in mitzvos and the like)

In a manner that he studies Torah and the Torah studies him

(as the Rebbe, my father-in-law, emphasizes²⁷)

until this becomes his entire existence"-,

and in the language of the Gemara² - Torah is "called by his name".

It is understood that the study of Torah in the manner of "Yechidah"

("a wondrous unity, etc.")

is more revealed and even stronger among yeshiva students,

Since they thereby become united with a "wondrous union etc." in the manner of "his craft",

that this is all

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Their existence in all times in quantity

(Not only at certain hours of the day/ and also "his craft" in quality,

so that He has nothing in His world but Torah.

It turns out,

that the matter of Yom Kippur and the blessings on the eve of Yom Kippur

(in the likeness of the Priestly Blessing by the High Priest)

- service from the aspect of the level of yechidah

(Holy of Holies)

The matter of the Torah״* - stands with special emphasis among yeshiva students.

And in particular, that Torah is a "cup of blessing"׳⁴,

which contains all blessings⁴²,

all the more so blessings regarding Torah.

What is understood from this,

that all the matters (especially)

the blessings mentioned in proximity to the Minchah prayer - apply to each and every one of you,

and with extra emphasis

(especially now that we are in proximity to the Maariv prayer of Yom Kippur)

- because the matters of Yom Kippur

(revelation of the level of Yechidah)

Are more especially relevant to you.

And in addition to this - comes the primary blessing to yeshiva students,

That you should be successful in the study of Torah,

And in the manner of "double of the wise".

And in the most specific details - it stands with extra emphasis by the students of Tomchei Temimim yeshiva,

Which a)

They learn the revealed part of Torah and the inner dimension of Torah,

Toras HaChassidus

(בחי׳ יחידה שבתורה גופאי⁴/

און ב)

כ״ק מו״ח אדמו״ר נשיא דורנו⁴⁴ - דער ממלא מקום פון מייסד הישיבה - איז געווען און איז בפועל עד היום הזה ועד ביאת המשיח ולאח״ז דער מנהל פועל פון דער ישיבה⁴⁵,

און ער גיט די תלמידי הישיבה תוספות כח - באורך ברוחב ובעומק - אז זיי זאלן קענען לערנען תורה

(נגלה ד־ תורה און פנימיות התורה)

אין אן אופן פון "כפליים לתושי"׳

(דער אויפטו פון די לוחות האחרונות שניתנו ביוהכ״פ)

"double" and "wisdom"⁴⁷,

and joining both together - "double to wisdom",

in practice and in revelation - then one sees on the student that his Torah is his "occupation".

And the matter does not depart from its simple meaning: the study of the students of Tomchei Temimim should be in a manner of "double to wisdom" relative to how another Jew learns

(or even a student from another yeshivah)

whose "occupation" is in other matters

(in mitzvos and the like)

And "double the wisdom" means not only twice as much,

But an addition that is not comparative in Torah study⁴.

In all this

(the mission of

Birkat Aryeh HaKohen, to the holy shiy',

Before all vows

Joy from yeshiva students)

comes to a special emphasis in this year:

This year is a Shabbat-like year in several matters: a)

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

And this is the "Rosh Hashanah" which includes all the days of the year"⁴,

And from it is drawn to all the days of the year that stand in their place.

It is a Shemittah year - "Shabbat to Hashem""⁵.

And it can be said, the concept in this:

Shabbos is its concept Torah,

as Chazal say: "The entire world, on Shabbos the Torah was given",

Because Torah and Shabbos are one thing—

(as explained in the discourses of our Nesi'im⁵²)

So from this it is understood,

that on Yom Kippur of this year, it stands more emphasized and we have more strengths for the concept of Torah study

(The subject of the yeshiva students)

- Because in addition to this, the matter is emphasized on Yom Kippur itself,

And especially that Yom Kippur is 'the praise of the praises'³⁹

(Torah within Torah)

⁵⁴ - This is also a year that begins with a Shabbos within days

(And this continues throughout all the days of the year,

And especially in

Yom Kippur - which is also called■⁵ Rosh HaShanah in Scripture"⁵⁵,

"Pnimiyus of Rosh Hashanah"^ and a Shabbos that occurs in a year - the Shmitah year.

Another point in this:

Shabbos

(Torah)

its aspect is pleasure"⁵.

And pleasure is the level of yechidah"⁵ in the faculties of the soul"".

And in this is added into the pleasure - when the festival of Rosh Hashanah falls on Shabbos,

because the aspect of Rosh Hashanah in general is the drawing down of the pnimiyus of pleasure

(yechidah)

Which is above⁵,

all the more so when Rosh Hashanah occurs on Shabbat

(during the days)

that its theme is delight,

and in a Shabbat of the years

(the Sabbatical year)

[And to note that the matter of delight on Shabbat is emphasized in the words of the Midrash

(regarding Shabbat of days and Shabbat of years)

- "All the sevenths are beloved!"",

the concept of belovedness and delight]

The humility of the Torah is also revealed in today's Chumash lesson⁵* - the Chumash lesson of Erev Yom Kippur

(which according to halacha is still now Erev Yom Kippur)

-Beginning of Parsha Vezos Haberachah:

Sefer HaSichos - 5747

"Torah" Moshe commanded us, an inheritance for the congregation of Yaakov.

Vayehi b'Yeshurun melach: in order to bring out the "Torah tziva lanu Moshe etc." in a revealed way - it depends specifically on the students of yeshivah,

"Man malchei rabanan" - about whom it says "Vayehi b'Yeshurun melech,"

those whose "Torasom umnasam"

("Vayehi b'Yeshurun melech"/ or they are prepared for "Toraso umnaso"

(Rabanan in the manner of kings/ by learning Torah properly,

“to raise the halachic conclusion according to the law.”

What all this

(the emphasis on the humility of Shabbat on this Shabbat,

and today's Chumash lesson]

gives further to the giving of the letter and blessings on this day to yeshiva students that they should be able to carry out their mission to teach Torah,

and in a manner of “twofold wisdom,”

and from within pleasure and the inner aspect of pleasure

(The concept of Shabbos and the concept of Torah / and together thereby - with joy and a good heart,

Because regarding Torah it says "The precepts of Hashem are upright, making the heart rejoice",

And especially the Torah of the yeshivah students - because since they have been specifically given the mission to study Torah,

so [the principle is] "I do not ask etc. except according to their ability",

they have certainly been given beforehand all that is needed physically and spiritually,

in order to be able to fulfill it with joy and a good heart,

having all material needs,

consequently it does not disturb,

And one must not be confused

And cannot be confused,

Because this is the opposite of the matter of the Torah,

A Jew through his Torah becomes a master of the world"⁷.

And especially Torah in the manner of "Toraso Umanuto" - simply the matter of a craft,

That it brings in a livelihood

(to the craftsman)

from which he sustains his soul and the souls of his household,

Beginning from "members of his household" of a person - the limbs of the body,

"A small city⁷ is the body"⁷²,

This provides him his sustenance,

both in the simple physical sense,

and also that he should have physically the full ability to learn Torah,

And with joy and a good heart: both "joy"

("The precepts of God are upright, rejoicing the heart",

as above)

Both 'and good' - "There is no good but Torah"'■⁷,

And both 'levav'

(Not only 'mesamchei lev',

with one beit,

but 'levav')

with two beits - that through Torah one transforms also the evil inclination which is in the left cavity of the heart•⁷,

As our Sages said: "I created the evil inclination, I created the Torah as its seasoning",

Thus it becomes "And you shall love G‑d with all your heart

(with two bets)

- with two

Blessing of ArayosHaKap, to the Rebbe shlita,

before Kol Nidrei

your needs",

not only subjugation,

and even not only "my heart is an empty space within me",

Only even more - it becomes the opposite,

"With all your heart, with both your inclinations,

Also the second beis of "levav"

(the second inclination in the left cavity)

serves the Most High.

In this, there comes additionally a special mission for the students of the Tomchei Temimim Yeshiva:

In addition to this, what we need ourselves to learn Torah

(Revealed aspect of Torah and the inner dimension of Torah)

In a manner of "Toraso Umanato" and "Keflayim Letushiya" - they must be "Nerot Leha'ir"

(As the founder of the yeshivah and the acting director of the yeshivah have emphasized, etc.)

To influence and illuminate the surroundings,

And in a manner - like a "Ner Leha'ir": just as the property of a candle that lights is,

that one needs to merely touch to it a candle (that is not alight)

(that is not alight)

- the second tier becomes lit without any effort,

so too the students of Tomchei Temimim,

is "whoever touches them becomes holy"",

one only needs to touch them, the "the candle of Hashem is the soul of man"" of every Jew

(which is perhaps not yet a candle that shines completely)

is their very essence

(they do not need to "speak" etc.)

Ignite the second "the candle of G‑d is the soul of man"!

And especially - in the mission that the founders of the yeshiva and the administrators of the yeshiva gave to the students - the matter of "your wellsprings shall spread forth outward",

And thereby wage war and overcome those who "reproached the footsteps of your anointed one"⁴

And bring "the Master is coming" here, King Moshiach¹

In the aspect of the general singular soul⁵.

Until, in a manner - that the service of "your wellsprings shall spread forth outward" becomes their "craft"

(In the manner of and together with "their Torah is their craft" / even more than with another Jew who may have a mission in Torah and commandments and spreading the wellsprings outward,

But the spreading etc. will not be a "craft",

The thing that provides him with "parnasah" (livelihood) from which he sustains his own soul and the souls of his household

(as above)

And all of the above

(regarding the special mission of yeshiva students)

has a special connection,

and further hastens - the true and complete redemption through our righteous Moshiach,

That then will be the completeness of the revelation of Yechidah in this physical world

(as discussed earlier after the Minchah prayer)

״״ - as explained above in the teachings of all our Rabbis and Nesi'im:

Sefer HaSichos - 5747

as the Baal Shem Tov revealed in Iggeres HaKodesh of Liozna⁸,

what he heard in the Heichal of Mashiach,

upon his question

(to Mashiach)

"When will the Master come?" - "At the time when your study will be publicized and revealed in the world and your wellsprings will spread outward."

And particularly according to the well-known discourse of the Maggid⁸⁸,

In the Gemara⁸ "Know what is above you" - "Know" then "what is above" is only "from you"

(Because every Jew has within him the level of yechidah which affects his actual deed,

as above after Minchah)

- it is understandable that when from above they have already long decided that "all the ends have passed" and Moshiach Tzidkeinu comes,

and "the matter depends only on Teshuvah",

So this depends on "from you,"

in the avodah of teshuvah of Jews,

that teshuvah ila'ah is the matter of the Torah,

so it is understood that the coming of Mashiach depends on the study of Torah,

and especially - of those for whom Torah is their "craft."

And in particular, through their study of Torah

(in a manner of "his craft")

They become unified with the Torah of the Unique One of the world with a "wondrous unity etc.",

The concept of "his Torah is his occupation" in quality

(as above)

- as the Alter Rebbe explains in Sefer HaTanya.

And in the powers of the soul - this is the concept of delight,

Torah study with delight

and joy and gladness of heart - for the drawing down of the innermost delight begins from Rosh Hashanah,

as the Mitteler Rebbe explains in the Siddur

And this is stated with special emphasis in this year,

when Yom Tov of Rosh Hashanah falls on Shabbat,

that Shabbat

(delight)

and Torah are one thing

(as above/as explained in the Chasidic discourses of the Alter Rebbe!"

the Mitteler Rebbe,

the Tzemach Tzedek and the succeeding Rebbes who filled their place.

And in particular, based on what is explained in the discourses of the Tzemach Tzedek* and the Rebbe Maharash” on the subject of 'You have affirmed Hashem today etc. and Hashem has affirmed you today'⁸*,

"Ha’amarta" and "He’emircha" from the language of Shabbat and delight - that on Rosh Hashanah, Jews arouse

("Ha’amarta")

the delight above

(the aspect of Yechidah)

and the Almighty is

("He’emircha")

Reveals and draws down pleasure

(in the aspect of Yechidah)

There are Jews,

and then it is drawn into the two interpretations of "Ha'amarta" and "Ha'amircha",

the language of garment and the language of speech,

then the drawing down of Yechidah

(pleasure)

is up to 'od',

"This physical and in a revealed manner.

From this it is understood that one receives all the powers for Torah study in a manner of 'from the beginning over' - as the well-known saying and directive from the Rebbe Maharash.

[And if the day of his passing is on the 13th

גרכת עריוחכ״פ להת׳ שי׳,

before Kol Nidre

Tishrei,

In proximity and continuation and within the three days of Yom Kippur,

the tenth of Tishrei.

which is less than three

(days)

״like the honor of my blood״״״׳ -bound with Yom Kippur

(the tenth of Tishrei)

And then one goes directly into the 13th of Tishrei,

When one has the merit and fortune and powers of "from the outset over"]

-what that

("from the outset over")

is the concept of drawing down yechidah

(pleasure)

in this physical world

(as above¹"׳)

What the revelation in this time is like the revelation of the future to come,

When there will be the completeness of the drawing down and revelation of the yechidah

(delight)

in the world — as explained in the continuation of the well-known [discourse] of the Rebbe

(the Maharash [Rabbi Sholom Ber])

of blessed memory, beginning with 'Yom Tov of Rosh HaShanah that falls on Shabbat,'

And also in the maamarim, and especially in the discourses with the same opening of the Rebbe, my master, the leader of our generation⁴ — that 'Yom Tov of Rosh HaShanah that falls on Shabbat' is connected with the revelation of the future delight in this physical world.

Yud.

And since your Torah study is connected with the revelation of the Future - there should be heard in your Torah study a semblance of the revelation of the Future.

And simply:

Torah study for its own sake,

for the sake of the Torah and

for the sake of the Holy One, blessed be He

(and if that is more than according to his own opinion)

- as the Rambam elaborates in the tenth chapter of the Laws of Repentance,

the perfection

(Chapter Ten - Complete Number⁵‘)

There is no repentance - [it is] supernal repentance,

the essence of Torah.

And may it be His will that we should hasten further the true and complete redemption,

when there will be the perfection of the revelation of all the above matters,

including the perfection of Torah study for its own sake - "No"⁶² shall the entire world be engaged except to know G-d alone etc.,

as it is said⁷‘: "For the earth will be filled with knowledge of G-d as the waters cover the sea."

And speedily, in our very days, we will come from "the harp of the Sanctuary of seven strings"""",

"All the sevenths are beloved" - to "For the leader on the eighth""",

harp of eight strings in the days of Moshiach""",

Until the completion in this - "upon the tenth""\,

harp of ten str_מings for the future world.

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

"A great congregation will return here"",

the perfection of the people,

Together with the completeness of Torah and mitzvos - "their silver and their gold with them",

Because Torah lishmah is learned from

Sefer HaSichos - 5747

Ahavah and Yirah⁴,

Dochilu and Richimu

(in the language of the Tikkunei Zohar")

Spiritual silver and gold⁶,

And they are the source of physical silver and gold⁷

And consequently it is understood that through the study of Torah

(and especially for its own sake)

one obtains all physical needs*

For a Jew through Torah is master of the world,

and Torah does not allow any matters that disturb the study of Torah and observance of mitzvos

(as above, sec. 7)

And especially when one has upon the air the powers of our Rabbis, our leaders,

as mentioned above.

Together with the completeness of the Land — the conquest of the seven nations,

until the completeness in this — "Hashem your G-d will expand your border"*

the conquest of the ten nations,

including Keini, Kenizi, and Kadmoni².

And simply — that from this Yom Kippur they will dance to greet Moshiach our Righteous,

out of joy and a good heart.

As we proclaim at the conclusion of the Neilah prayer on Yom Kippur — "Next year in Jerusalem,"

And well known is the explanation of my revered father-in-law, the Rebbe, in this regard,²

Then the redemption comes immediately, and then automatically it will be "Next year in Jerusalem,"

In the true and complete redemption through our righteous Mashiach,

Speedily, in our actual days,

And at a very near time.

Amen, may it be His will.

Sefer HaSichos — 5747