English translation — משיחות יום שמח״ת ה׳תשמ״ז

The concept of Shemini Atzeres and Simchas Torah is — that all matters of the month of Tishrei come in a manner of absorption into the innermost¹.

And the intention in this is — to draw down all these matters into the service of “And Yaakov went on his way”³ from Motzaei Shmini Atzeres onward.

And likewise in the days thereafter,

throughout the entire year.

And as is emphasized also in the Kerias HaTorah of Shemini Atzeres — that “we rush from the beginning to the completion”⁴,

“In the beginning, G-d created the heavens and the earth”⁵,

to indicate that even the completion of Shemini Atzeres,

“the conclusion of the Torah”⁶,

must be drawn down into service in worldly matters.

Heaven and earth and all their host⁷,

Throughout the entire year.

And from this it is understood,

that,

as we stand on the day of Simchas Torah,

this is the most suitable and opportune time to make good resolutions regarding the service of the entire year.

And furthermore, and this is the main point — that there is an additional advantage in making good resolutions on Simchas Torah,

Their being in a manner of breaching the fence:

In the very "time of our joy",

behold,

the essence and completeness of the joy is — on Shemini Atzeres⁸,

for then,

the joy is greater than all the seven days of Sukkos

(including the Simchas Beis HaSho'eivah,

about which they said, "One who has not seen the Simchas Beis HaSho'eivah has never seen joy in his life.")

And in the well-known expression of my revered father-in-law, the Rebbe⁹ — "the mitzvah of the day with joy".

And behold,

The nature of joy — that it breaks through boundaries,

above measurement and limitation,

and from this it is understood,

that all the matters that are done on Simchat Torah,

to be permeated with joy

(The mitzvah of the day with joy)

They are in a manner of breaking down barriers.

And regarding our matter,

Accepting good resolutions regarding the service of all attainment — behold,

In addition to the fact that the very matter of accepting good resolutions for the future is in the category of breaking down barriers,

That is,

the breaking down of the barrier of time, that it will have the power to affect also the times afterward,

Here is another thing,

that on Shemini Atzeret there is a special granting of power that the service of the entire year should be in a manner of breaking boundaries,

above measure and limitation.

And in this itself — not only with regard to barriers,

measure and limitation,

of the present state,

but also with regard to barriers,

measure and limitation of the future state:

Since the totality of the service is in a manner

the day of Simchas Torah

“they go from strength to strength”²,

“from above in holiness”² — it is therefore understood,

that even these matters that are in the present state are considered by him in a manner that is above rebellion and limitation,

they also become in a manner of boundary, measurement and limitation according to the value of the elevation that will be added to him in the future,

and consequently,

the concept of breaking boundaries in the future is — in relation also to the most elevated matters,

And without restraint

And so,

The empowerment of Simchas Torah for service in a manner of breaking boundaries throughout the entire year — even relative to one's future standing and situation,

that is,

in every standing and situation,

in every level and degree,

in ascent after ascent,

his service will be in a manner of breaking boundaries.

And if these words apply regarding all matters of divine service — in matters of service whose content is a matter of breaking boundaries,

all the more so:

The entirety of the mission work of the Rebbe, our master, father-in-law, the leader of our generation, in spreading Torah and Judaism and spreading the wellsprings outward — it is a matter of breaking boundaries,

That is,

the revelation and spread of the light of holiness,

Torah and Judaism,

to the wellsprings of the teachings of Chassidut,

In every place and location,

Until the 'outside' that has no 'outside' beyond it,

In a manner that is above rebellion and limitation.

And furthermore,

But that the light of holiness is drawn and spreads also among the nations of the world — through the dissemination of the Torah and the wellsprings also in the seventy languages of the nations of the world,

starting from the action of influencing the nations of the world to accept the commandments that the descendants of Noah were commanded

(as per the ruling of the Rambam)

Which,

this matter constitutes

preparation for the fulfillment of the prophecy⁵ "so that the evil of all the nations of the earth may know that the Lord is G-d; there is none else"*

(as it is said at the conclusion of the Hoshanot on each of the days of Sukkot⁶,

and similarly in the haftarah of Shemini Atzeret — in a manner of internalization)

And accordingly, it is understood that Simchat Torah is a most auspicious time to make good resolutions regarding the dissemination of Torah and Judaism and the spreading of the wellsprings outward throughout the entire world,

and in a manner of breaking barriers,

beyond measurement and limitation,

to the extent that it brings about renewal in the entire world,

as stated — the concept of "In the beginning, G-d created the heavens and the earth",

the renewal of creation.

And it should be added,

that this matter is most emphasized in the activity of spreading Torah and Judaism and spreading the wellsprings outward,

through the establishment of houses of prayer,

Houses of Torah,

and houses of charity and gemach,

And how good — one house that includes all three,

in the manner of the houses "Beis Yosef Yitzchak Lubavitch,

Beis Chabad"¹³,

since,

action

(the dissemination)

Through the establishment of a home, it is in a manner of breaking down the fence.

And in the introduction:

Regarding the superiority of "home" over "garment" and "food"

(The three matters that include all of man's needs)

— explained in Likkutei Torah on our parshah, that "food is inner vitality that becomes internal and gives life to him."

And garments are encompassing on

Sefer HaSichos - 5747

the person who surrounds him and clothes him.

Houses are also encompassments upon the person,

only not like the garments that are actually upon him

(they encompass and protect him,

but,

approximately to his measure)

As is known, the houses are distant from man.

In the manner of makif d'makif,

That is,

That “the houses, their root above is higher than the garments, and the garments than the food,”

And therefore,

the garments “are more expensive and endure more,

because their root is higher above than the food.

that it is the light that is limited within vessels,

unlike garments whose source is from the aspect of the Surrounding that is not limited within vessels,

and therefore it does not have as much nullification.

And houses,

are more expensive and most enduring,

because their root is higher than houses, the encompassing of encompassing.

And thus,

the matter of the absence of limitation

(above the limitation of the vessels)

the breaking of the fence — is emphasized primarily regarding "Beisi".

And similarly regarding the work of disseminating Torah and Judaism and spreading the wellsprings outward — that can be in several ways:

In a truly internal manner,

' a light limited within vessels,

similar to food;

In a surrounding manner,

that is,

that the beginning of the action is through the revelation of a light that is above enclothing in vessels,

similar to a garment that encompasses his entire existence,

But that nevertheless there is some measurement in this,

since it is according to the measure of man;

revelation of a higher, superior light — of the aspect of makif of makif,

completely above measurement and limitation,

similar to the "House" which is the "distant encompassing",

and is not made according to the measure of man.

That is,

That the main point of breaking through boundaries in the work of spreading Torah and Judaism and the wellsprings,

is — in the manner of a "house,"

as follows.

Explanation of the matters:

When one comes to a specific place in order to engage in spreading Torah and Judaism and the wellsprings — the activity can be in a manner that the child goes to seek and visit each and every one privately,

and speak with him privately,

in a style suitable to his personal standing and situation,

His soul's qualities,

and so forth,

that is,

action through revelation of light that is limited within vessels

(as in the example of food)

However,

There is also a mode of action through revelation of light that is above the limitation of vessels — and even through this, that they establish a house of Torah,

house of prayer,

house of charity and gemilut chassadim,

or one house that includes all three,

so then there is no need to seek each one individually,

for on the contrary — in such a manner they will gather on their own, etc.,

and even — all those who are in the vicinity,

and will come on their own to this house,

to pray,

to study Torah,

or to give charity,

and all the more so in a house that includes all three,

that by means of this gathering in this house,

they will have in hand

(not only prayer alone,

Torah alone,

or charity and gemilus chassadim alone,

for if)

all three lines of Torah, service, and acts of kindness,

in which are included all matters of the service of Torah and mitzvos,

which,

in such a manner

and wine

the day of Simchas Torah

it is emphasized even more that the action is in a manner above measurement and limitation.

And as the well-known parable — which was explained in the talks of my father-in-law, the Rebbe, leader of our generation* —,

a chasid is a lamplighter"

the man who was born in the street to light the city lamps:

When they come to the place of the song,

which,

for now the light of holiness does not shine in this place — then,

the advised counsel is,

to light a lamp in the middle of the street,

And it is natural,

that people are drawn and gather to a place of light²,

so,

that there is no need to knock on the door and seek out the people who are there in order to illuminate them, etc.

(Moreover, it is possible that initially they would not open the door for him, etc.)

since they come on their own²²,

and furthermore,

But they also come from places such that one did not initially estimate that there are people there.

And all these matters regarding the establishment of houses of Torah,

houses of prayer and houses of gemach,

and certainly a single house that includes all three —

which,

through which the success of spreading Torah, Judaism, and the wellsprings is immeasurably great,

to the point of breaking through boundaries,

beyond measure and limitation.

And therefore,

As we stand on the day of Simchat Torah,

this is the appropriate time to raise the matter of making good resolutions regarding the establishment of houses of Torah,

houses of prayer and houses of charity and gemach,

and especially — a single house that includes all three,

"Beit Chabad*

(as discussed many times over the past year²³)

And in simple terms regarding actual deed,

the deed is the main thing*²:

In every place where Jews dwell — a "Chabad House" should be established as soon as possible,

And in places where a "Chabad House" already exists — to enlarge and expand it,

by adding a room or floor and the like,

which,

through this there will also be an increase in the activities of spreading Torah, Judaism, and the wellsprings,

Both in quantity and in quality.

And we must add in explaining the necessity and imperative of the matter,

and its relevance

(and easily)

to each and every one — in these days of ours:

In the past years,

When the work of Shlichus began with the establishment of Chabad Houses — there might have been room for doubt regarding the measure of success, etc.,

In the aspect of 'Let not him who girds [on his armor] boast like him who takes it off'²⁵.

But not so in these times,

after more than thirty years have passed

(which,

in triple

Sefer HaSichos - 5747

and count it as a chazakah",

even three years,

And, as is known, three periods of ten years,

that each ten years is one complete period²)

of activity in spreading Torah and Judaism and the wellsprings outward,

And we see tangibly what they succeeded to accomplish through this activity — then certainly and most certainly, in every place where they establish a "Chabad House",

great and extraordinary success is assured in spreading Torah and Judaism and spreading the wellsprings outward,

in light of the experience from all other places,

various places,

where there is an example of every difficulty

(Difficulty)

Possible,

both regarding the methods of action and regarding overcoming the difficulties and so forth.

And certainly regarding the expansion of existing Chabad Houses — where there is no need to learn from another place,

since they have already tangibly seen the measure of success in this very place.

And since this is so,

it depends only on the will of each individual — to join the shluchim who are engaged in fulfilling the mission of the Rebbe, my father-in-law, the leader of our generation

(in the manner of “a shliach appoints a shliach",

until a hundred shluchim²)

Since,

the work of shlichus in our times is like walking on a paved path,

which belongs to each and every one,

without exception.

"And test Me now with this"²: anyone who "dedicates" himself,

with self-sacrifice and giving,

for the mission work of spreading Torah, Judaism, and the wellsprings through

(participation in)

the establishment of Chabad Houses — he will prove and see for himself actually in practice!

And may it be His will that they utilize this "auspicious day" to make good resolutions regarding the establishment of Chabad Houses in literally every single place.

And as mentioned,

that there is a special empowerment through the joy of Simchat Torah — a joy that breaks boundaries,

And in this itself — in addition to the fact that the very action of spreading Torah, Judaism, and the wellsprings through Chabad Houses is a matter of breaking boundaries

(as above at length)

behold,

also the manner of action will be with joy that breaks boundaries,

so as not to be affected by anything at all,

in a manner of "lechatchila ariber""³

[certainly not in a manner of the world of Tohu,

but rather,

In the order of the World of Tikkun,

"And Yaakov

(master of the World of Tikkun)

went on his way",

But in the World of Tikkun itself — in a manner of "lechatchila ari- bear"³¹]

which,

through this, even more is added in the measure of success,

Of course, and also simple.

And until we merit the fulfillment of the prophecy³² 'the breaker has gone up before them' — David, the Messianic King,

that then the matter of 'the House' — the Holy Temple — will be in perfect completeness³³

("as Jacob who called it

the day of joy of Torah

house"³⁴)

and so too the ultimate perfection of the revelation of the light of holiness throughout the entire world

("the new heavens and the new earth"³⁵)

as mentioned,

"so that all the nations of the earth may know that the L‑rd is G‑d, there is no other",

and more than this,

"and the glory of the L‑rd shall be revealed, and all flesh together shall see that the mouth of the L‑rd has spoken"³⁶.

And in a manner of breaking the bounds of time — speedily in our very days³,

in one hour and in one moment,

"Immediately they are redeemed"³.

Sefer HaSichos — 5747

From the talk of Shabbos Parshas Noach,

6 Marcheshvan 5747

Today's Shabbos is the 6th of Cheshvan* — the day on which the return from the pilgrimage for the festival of Sukkot concluded,

when every person

(even the "lowest in Israel")

has returned to his home and to the ordinary daily life •

As understood from what the Mishnah says? brought down to halacha in Shulchan Aruch,

that the request for rain

(in the Land of Israel)

begins from the seventh of Cheshvan

("from the night of the 7th of Marcheshvan")

"fifteen days after the festival so that the last one in Israel reaches the Euphrates River",

And the rain will not delay him*⁴.

Since then they began the request for rain on the night of the 7th of Marcheshvan,

It is understood that the "last one among Israel" arrived home on the 6th of Cheshvan

(Because if he arrived home only on the 7th of Cheshvan,

they could not have begun the request for rain on the night of the 7th of Cheshvan,

because this could then bring rain which will disturb the "last one among Israel" who is still on the road)

It turns out,

So today — the sixth of Cheshvan — is

the end of the period of the pilgrimage in the month of Tishrei

(during the holiday of Sukkot)

in the language

of the Shas,

that all the time that Jews were engaged in the pilgrimage

(Even if they are away from Yerushalayim on the morrow of Shmini Atzeres⁵)

Even if they have not yet arrived home, "it seemed to them as if they were still in Eretz Yisroel occupied with the matters of the Yom Tov"

[Because in the place where a person's thoughts are, there he is found"]

And b)

The beginning of the period of the service of all Bnei Yisroel, each one in his home and his place,

"Every man under his vine and under his fig tree",

in Eretz Yisroel or in the diaspora¹⁰,

To make a dwelling for Him, blessed be He, in the lower realms.

Just as all matters connected with the Beis HaMikdash are completely

(in spirituality)

even now,

in the time of exile and outside the Land — so too the subject

Shabbos Parshas Noach,

6 MarCheshvan

The aforesaid protected or six Nachshon

(Then at that time the period of Aliyah L'regel ended,

and the service of each one in his place began)

is existing or later in the time of exile and in the land.

And all the more so and a fortiori: what then,

And we will offer¹² our lips as bulls"¹² even regarding this offering of sacrifices which are forbidden in this time,

All the more so that the matter of six and seven Cheshvan is valid or later — because even in this time the halacha and practice in actual deed is that one asks for rain in the land of Israel¹³ starting from seven Cheshvan⁵

(because of the reason,

so that the last of Israel should reach the Euphrates river*)

and air,

After the destruction, they would also gather from all the surroundings in Jerusalem for the pilgrimage,

as they do also today"♦¹.

Until then this is also relevant in our time in the diaspora — as the law is,

that if they wrote in a document,

after the pilgrimage"

Is the intention in this —.

15 days after the festival",

Because until then it is not,

as if.

occupied with matters of the festival".

That means that even in this time and outside the Land, the sixth of Cheshvan is the end of the period of the service in the month of Tishrei

(and especially on the holiday of Sukkot)

And the beginning of the period of the work in the world.

Based on this, it is understandable,

that the ultimate perfection of,

"And Yaakov went on his way."•¹ — when a Jew goes out from the month of Tishrei to fulfill his mission in the world — begins

(mostly)

after the sixth of Cheshvan,

when every Jew

(Even the,

the last of Israel")

has already arrived at his house and begins to do his work in fulfilling his mission in the world.

From this it is also understood,

that since the main matter of.

"And Jacob went on his way" begins that after six in a row

(Because until then is.

as if.

engaged in matters of habit")

must then be my! The warning of the Shulchan Aruch denies this,

difficult for me your parting"•¹ and what was after Shemini Atzeret through,

tarry yet one more day"".

the matter

(Which is valid for all Jews, in every place and location.)

— expresses itself more openly where one sees openly how.

They also do today "a semblance and example of the עניז פוז עלי׳ לרגל:

Regarding the content of the עניז פוז עלי׳ לרגל in the spiritual service in the soul of man — it is explained in many places"²,

So.

Since the destruction of the Holy Temple,

Sefer HaSichos - 5747

Although we are not able to prostrate ourselves

("The essence of the vision is the prostration that he would prostrate and go out")

In any case, this holiness of illumination spread, at least its fringe, in the Small Sanctuary²,

in the synagogue and study hall*,

and all the more so — in special synagogues and study halls,

And accordingly — the synagogue and study hall of his holy honor, my master and father-in-law, the Rebbe, leader of our generation²².

And so "they also do today" — that many tens and hundreds of Israel are moving themselves

("traveling of men" and "traveling of women"²⁵)

from their home and place in order to celebrate the festivals of the month of Tishrei within the four cubits

(physical)

of the Nasi of our generation,

akin to and an example and remembrance of the Aliyah LaRegel in the time when the Holy Temple existed.

It is understood from this,

that the above-mentioned matter

(regarding the sixth and seventh of Cheshvan)

is more openly apparent with the guests who came here to travel before the month of Tishrei:

Some of the guests traveled back to their places after Shemini Atzeret and Simchat Torah.

But nevertheless,

The conclusion and completion of the holiday is also for them — specifically on the sixth and seventh of Cheshvan,

Because until then it is still "as if."

Engaged in the matters of the holiday\

Because even if they are on the way

(or even have already arrived at their place)

is in the place where his thought

of a person, there he is found.

And as a parable of his holy [title] my father-in-law, the Rebbe*²,

Then, going away from the feast²⁵ and great joy of the month of Tishrei,

One takes the "remnants"•! that remained from the feast

(being a feast in its completeness,

in the manner of 'and left over')

And one benefits from the remnants also along the way,

and especially at the first station,

(the sixth and seventh of Cheshvan)

And after the sixth of Cheshvan,

begins the

(main)

service of "And Jacob went on his way."

Further, with emphasis and in a revealed manner, it stands with the guests who did not hurry to leave the four cubits and remained until the sixth of Cheshvan,

and will then go to their place

(not speaking about Shabbat)

After the sixth of Cheshvan — one sees in them as revealed,

that until the sixth of Cheshvan is still a continuation and conclusion of the festival,

It seems to them as if they are still.

occupied with matters of the festival.

And only then does there begin among them "And Yaakov went on his way,"

each to his home and his place where he finds himself, according to Divine Providence, to fulfill there his duty and mission,

"to cause His name to dwell there"²².

Parshat Noach,

6 MarCheshvan

and 4

From this it is understood,

Then the warning of negation,

(difficult for me)

your separation" is even more relevant regarding those whose "your separation"

(trip)

In practice it will be only after the sixth of Cheshvan

(Although what the sixth of Cheshvan begins the

(main point)

"Your parting" from all Jews,

also of those who left before the sixth of Cheshvan)

And furthermore, the main point: Although it seems that we have already warned about the "hard for me is your parting" on Shmini Atzeret

(David,

"stay another day")

— But, because on the sixth of Cheshvan the true "your parting" begins

(Because until then it is "as if."

Engaged in matters of habit" — in the same thing)

And especially if there are such Jews that it is starting with them now in actual practice — one must then again

(or even stronger)

protect,

because the,

your separation" or six Cheshvan keu air,

To arouse your "farewell" after Shemini Atzeret.

Regarding the general principle in Halacha•² of Chozer V'Neeur

(especially in its own kind)

And furthermore — one must• warn also to those who remain in their place,

where they were during the festival,

because also with them it begins only on the sixth of Cheshvan the

(main)

Of,

"And Jacob went on his way" and,

"Your separation" — they.

They go away• from this sublime and spiritual state during the festival and throughout the entire month of Tishrei,

"Abundant in festivals"²,

And,

They enter• into the service of weekday matters,

"to his way,"

everyone to his weekly matters,

in making a dwelling place for Him, blessed be He, in the lower [worlds].

How does one guard against the "it is hard for me your parting"? Is this understandable from the precise language itself: a)

At first glance it should have said,

"it is hard for me our parting,"

not "your parting"? b)

What does "difficult for me" mean with regard to the Above?!

The explanation of this is³⁰: On the part of the Above, there is never any separation, God forbid, between Him and a Jew.

Rather, the separation, God forbid, is between Jews

("your separation")

— on the part that they are moving apart from each other

(according to Shmini Atzeret and according to the Sixth of Cheshvan)

each one to his place,

which leaves room for separation among Jews,

And this also brings about a division, G‑d forbid, between Jews and the Almighty.

And regarding this, the Almighty says, 'It is difficult for Me' — because,

Everything is in the hands of Heaven except for the fear of Heaven."³³

Fear of Heaven is, so to speak, not in the 'hands' of the Almighty,

but is given over to the free choice of man.

(

your separation\")

It depends on him alone to have fear of Heaven,

and that the fear of Heaven should nullify their "פְּרִידַתְכֶם" (your separation).

And upon this, the Almighty gives the advice,

"עִכְּבוּ עוֹד יוֹם אֶחָד" (Wait yet one more day),

that in this "יוֹם אֶחָד" (one day)

(Shemini Atzeret)

Jews become united in perfect unity³²,

and with

Sefer HaSichos - 5747

is revealed how they are,

a singular nation""

(as expressed in the offering of "one bull"³⁴ on Shemini Atzeres)

until that the unity gives power to negate the "

(it is difficult for me)

your separation* Iyar after Shemini* Atzeres and Simchas Torah and the sixth of Cheshvan,

When it becomes the "And Jacob went on his way",

each one on his way,

For every Jew listens to himself,

also in his personal service in "his way",

how he is one with all other Jews

(from the "unique nation")

and his personal service pertains to the completeness of the service of all other Jews,

And also on the other hand — that for the completeness of his service, he must arrive at the service of all other Jews.

And through the unity among Jews — they also become unified

(openly)

with the Above — contrary to "Your separation is hard for me".

And simply: that even during the entire year, when every Jew fulfills his individual mission in the world — he unites with other Jews,

whether in spirituality,

and whether and primarily — in physicality,

and in general — in his service with the three pillars upon which the world stands — Torah,

Service

(Prayer)

and acts of kindness ³⁵

(and if they include all the Torah and commandments)

— then he does all these matters in public and in unity with other Jews: public prayer,

gains-

(אבות פיה מיה)

Silence that is the nullification —

(prostrating themselves)

— it was done.

Gaps—

And until as a result of this it became in all of Jerusalem,

that,

No one ever said to his fellow, “The place is too narrow for me to lodge in Jerusalem—

(Avot there)

Torah study in public,

and it includes gemach and tzedakah

(the totality of all commandments³⁴)

— and one unites with another Jew³.

and the

(work in the community)

contributes to the completeness of the work

(the atmosphere of his private service)

and from the unity of Israel regarding matters of Torah and mitzvos,

it becomes drawn into all other matters,

even matters of the secular,

"All your deeds should be for the sake of Heaven"³,

and "In all your ways know Him"⁴.

And more specifically:

In order to completely and utterly negate the "

(it is hard for me)

your separation" among all of Israel — every Jew must first and foremost bring about the absence of separation

("your separation")

between his ten soul powers

(Man is a small world⁴)

Shabbos Parshas Noach,

6 MarCheshvan

Sometimes there can be a reality of "separation" in the lower aspect of the soul of a person — a separation between his intellect and his emotions.

(Chabad and ChaGaT)

When he has an understanding of Elokus and of the necessity for Avodas Hashem, but it does not descend into the emotions of the heart.

(the matter of Klipas Amalek)

or a separation between intellect and attributes and actual deed

(Netzach, Hod, Yesod and Malchus,

spirit and body)

as everyone feels it tangibly in himself.

And especially at the time when one is at the beginning of "And Jacob went on his way"

(after the sixth of Cheshvan)

When every Jew departs from the elevated state in the month of Tishrei and enters into his service in weekday matters.

This provides the possibility to bring about a state of "separation" between the powers of his soul — because the indifference and coldness of the world

(Amalek⁴⁵)

have an influence upon him, that there should be a separation between intellect and emotions,

and between action in actuality.

And in order to prevent the "

(it is difficult for me)

separation' between the ten powers of his soul — the advice is 'wait yet another day,'

Gathering and making 'one' a 'public' from his ten soul powers⁴⁴.

And this is through the concept and introduction of accepting the yoke and fear of Heaven,

until this goes through all the powers of his soul,

so that each power is drawn and included in the other powers — from intellect in emotions to thought, speech and deed,

in the study of Torah and fulfillment of the mitzvos,

Torah, service

(prayer)

and acts of kindness.

And through the unity and community of the ten powers of his soul — this brings⁴

(or this adds to)

the unity of the entirety of the Jewish people.

And through this — revealed unity between the Supreme One and Jews.

In order to further strengthen the unity of Israel

(negation of "your separation")

and the actions in Torah and mitzvos in general

(especially in public)

— whether in the collective of Israel,

or in the powers of the soul

(the world in miniature is man)

— two matters were proposed

[as discussed at length during the month of Tishrei,

and especially on Simchat Torah]

What would be worthwhile to mention again right now specifically now on the sixth of Cheshvan,

When all Jews are in the process of transitioning from the state of the holiday to the service of "And Jacob went on his way",

each one in his place and in his private service,

and there continue the

Sichos of 5747

unity of the month of Tishrei in general and Shemini Atzeres in particular:

Establishment of Chabad Houses

Houses of Torah,

Houses of prayer and houses of gemach and charity — in every place where Jews are found,

"Make for yourself a Rav":

All the activities of Torah and mitzvos in public

(which are included in the three pillars of Torah,

Avodah and Gemach)

And the act of unity through which one draws throughout the year from the holiness of the "Beis HaMikdash" at the time of "Aliyah LaRegel" — are incomparably stronger when one fulfills it in a permanent house

("Mikdash Me'at")

which is especially dedicated to prayer⁵

("a synagogue⁵,

"a place⁵⁵ where prayer is magnified")

or Torah

("a study hall⁵⁵,

"a place⁵¹

that one raises in it Torah")

or charity,

so that any Jew who finds himself in the shul can go in there to learn Torah,

pray,

or give charity,

or receive charity

[physical charity

(there last night and the like)

or spiritual charity

(without good advice and the like)

; and all the more so a "Beit Meshulash" which includes all three things together,

When each of the three lines is then added to the other⁵⁴.

As we see it simply⁵⁵: a house in general

(the distant encompassing)

unites those who are found within it without any distinction between them⁵⁶,

and a unity in a manner of permanence and settlement — as is known, a house,

is a permanent dwelling and in settlement.

From this it is understood,

that when Jews have a permanent house in their neighborhood and in their city where they can gather together to learn Torah,

pray,

give charity and perform acts of kindness — this unites them with a permanent unity in a permanent house,

which unites them in a stronger way than if they had done so in a place and manner that is temporary.

In addition to the simple meaning,

So when the Jews know that they have a permanent house where one can always enter to learn Torah,

to pray or give charity

(or

Parshas Noach,

6 Marcheshvan

all together)

— causes this itself a permanent unity among the Jews.

What is the general content of a "Beis Chabad": the three mochin Chabad

(Chochmah, Binah, Daas)

are the three lines,

the right line,

the left line and the middle line — corresponding to Torah

(the middle line)

prayer

(The left line)

and Gemach

(The right line)

and a

Beis Chabad means that the three lines are in a permanent house in the manner of settlement⁵⁷.

And simply: a permanent house,

a "triangular house"

(Beis Torah,

Beis Tefillah and Beis Tzedakah and Gemach)

And one sets up also in every place where Jews are found — in order to illuminate ("Neros Leha'ir") and to influence the entire surroundings in Torah and mitzvos and Yiddishkeit in general⁵.

("Neros Leha'ir")

and to influence the entire surroundings in Torah and mitzvos and Yiddishkeit in general⁵.

And in such a way that the avodah in the three lines is permeated with the light of Pnimiyus HaTorah

(Nishmasa d'Oraisa*⁵)

Dissemination of the wellsprings outward,

as revealed in the teachings of Chabad Chassidut,

in a manner

of,

they will be sustained from Him — when one gives an internal dimension in the service and unity of these three lines.

In order to succeed properly in the unity of the entirety of the Jewish people through the establishment of Chabad Houses,

that each Jew alone becomes a

(A living example of this — a)

"Beit Chabad"

(In a small city⁵׳ this is the body")

Then Chabad that is in his soul

(And all ten of his powers)

Becomes united in a manner of a "house"⁶⁵,

Permanent dwelling:

Just as a house

(permanent)

In its simple sense brings about a permanent unity,

So too must it be in the "small city" of a person — that the unity of all his soul powers

(as above sec. 7)

must be

(not in a transient manner,

but)

in a permanent manner,

so that he builds a "house"⁶⁶ from all his ten soul-powers together — beginning from the Chabad within his soul⁶⁷,

and from Chabad

Sefer HaSichos - 5747

(the mothers and source of the middos",

and all the ten powers)

It becomes drawn into ChaGaT

(attributes)

and NeH"I,

thought, speech and action,

so that he himself becomes a "ner leha'ir",

and as a result, he can influence and illuminate and ignite other "nerot".

Yud.

And the "Beit Chabad" in the faculties of the soul must express itself in his actual service,

In Torah,

Avodah and gemilus chassadim.

It's simple letters:

Torah

[the middle line]

: Even when a Jew during the year occupies himself most of the day

(with permission of the Torah — being from "Zevulun" and not "Yissachar")

in mundane affairs and worldly matters — he must set fixed times for Torah,

"as the law given to each individual in the laws of Torah study"⁶⁹,

so that he becomes a dwelling "a dwelling and a place for His abode, which is His unity, blessed be He"⁹•,

in the manner and likeness of the indwelling of the Shechinah in the Tabernacle and the Holy Temple

("Chabad House" the general and in its perfection, may he live long)

So at the time when he learns Torah

(Although if most of the day he occupies himself with other things)

He becomes a "Beit Chabad": Torah

(Chabad — "Chochmatchem u'Vinatchem"⁷¹)

Stands with him like a permanent and settled "house",

So that at the time of study he has no connection with any other kind in the world besides his study of Torah,

In the manner of "Toraso⁷² Umanaso"⁷³

(At this time)

And in the language of our Sages, "Make your Torah study fixed and your work temporary,"

So even when for several hours a day he is busy with his work,

and only part of the day he studies Torah,

still, "your Torah study is fixed and your work is temporary",

knowing that his main occupation is — Torah,

"his Torah is his profession",

Including — that the Torah is also his craft that brings him physical livelihood,

because "The blessing of G-d enriches"<sup>75</span>,

and "your work" is merely a "vessel and garment" only.<sup>7</span>

Therefore, it is understood that while he is learning Torah, he does not stop because of the benefit of business matters and the like: the entire world may turn over,

and the telephone may ring and the like — he does not interrupt his Torah study,

and without this — the blessing of the Holy One, blessed be He, in matters of livelihood is drawn down

(not through his involvement in business,

but only)

Specifically through the study of Torah!

And similarly, the service of prayer

[Left Column]

— then at the time of prayer is the &#39;Before Whom you stand&#39;⁷,

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

He stands in a situation and state where his entire existence is absorbed with the matter of prayer

(In a manner of

Torah,

Preparation for the mitzvah of Hakhel

(At the conclusion of the Shemittah year)

At the end of seven years, at the appointed time of the Shemittah year, on the festival of Sukkot.

Gather the people, the men, the women, and the children.

so that they may hear and so that they may learn, etc.

(and a child not,

from yud onward.

and see at length — the letter in note 18 and in the references there)

Shabbos Parshas Noach,

6th of Marcheshvan

a fixed home)

a kind and example of the offering of the sacrifices in the Holy Temple,

"Prayers were instituted corresponding to the sacrifices*.

And also in gemach (free-loan fund) and charity

[right line]

Also the rest of the entire day when he engages in business — should be a dwelling place for His blessed-

["house"]

In giving charity that he gives from his labor etc."

Or from the "Beit Chabad* in the corners of his soul

(And how this emerges in his actual service in Torah, prayer and charity)

— it becomes spread

(in a broader sense)

in his home literally•⁷,

Then his house becomes a "Beis Chabad".

And simply: a house that is founded and permeated with Torah and mitzvos and Judaism

(permeated also— with the light of Pnimiyus HaTorah)

where one sees openly the "V'asu Li Mikdash v'Shachanti B'socham — b'soch kol echad v'echad",

so that "your house" becomes a "Beis Va'ad LaChachamim"⁷,

and a house of prayer and a house of charity and gemilus chasadim — so from this house emerges an awakening to all people and houses around in the three lines of Torah, prayer, and gemilus chasadim.

And through this

(when one is oneself a "Beis Chabad",

and one's own home is a "Beis Chabad")

— it becomes somewhat easier to establish in the neighborhood and city a general "Beis Chabad".

And similarly, conversely: the general "Beis Chabad" gives strength to the work of making a "Beis Chabad* of one's own home and one's own ten faculties.

Until then, it gives more strength so that the entire surrounding

(also outside the small world which is man,

and outside the private home and outside the general Beis Chabad)

becomes a "Beis Chabad" — a dwelling

(permanent dwelling\")

for Him, may He be blessed, in the lower realms, ',”

a dwelling for His Essence, may He be blessed,”,

through the service of each and every one in his portion in the world,

"And Jacob went on his way"

(and it begins mainly after the sixth of Cheshvan)

Furthermore, a difficulty can still remain:

It is not always so easy to achieve unity

(negation of "your separation")

in the ten faculties of the soul,

and likewise in his home and his environment

(by establishing a "Chabad House")

for he indeed has an animal soul and an evil inclination

(in the aspect of Amalek within him)

What hinders this.

And in particular, when one considers descending from the elevated state during the month of Tishrei in the service of "And Jacob went on his way*",

When it is possible that the descent might cause in him a separation in the powers of his soul,

between intellect and emotions etc.,

until even the Almighty says, "Your separation is hard for Me*."

And indeed — through the preparation of accepting the yoke and fear of Heaven, he can prevent this "your separation*"

(as above, pp. 6-7)

But kabbalas ol and yiras shomayim itself is not an easy avodah!

For this, one has the advice of a Mishnaic statement—"Make for yourself a rav,"

Take for yourself

Sefer HaSichos - 5747

another Jew,

to a rav: in addition to the very matter that when two Jews meet, this is the form of the G-dly soul over one animal soul⁸⁴

(in the saying of the Mitteler Rebbe⁸⁵)

Consequently, this helps him turn back with his Nefesh HaBehamis⁸⁸ — it comes to this,

that the second is a 'Rav',

one who is greater than him

(in Torah wisdom and practical experience, etc.)

and can help him by giving him good advice and encouragement, etc., in his service and fear of Heaven,

and the drawing down of mochin into the midot and into thought, speech, and action, etc.

And precisely the language of the Mishnah — "Make for yourself a rav":

"Asseh": The very concept of accepting a rav upon oneself must be in the manner of "Asseh",

"The term 'asiyah' is said about something that requires effort and to do through it"⁸⁸,

Even asiyah from the language of kefiya⁸.

Then this is not

in the manner of "bachar"

(etc.)

So the nefesh habehamis also has an opinion on this and is satisfied with this rabbi,

Because this shows what kind of rabbi one has chosen — one with whom the nefesh habehamis is satisfied,

for he will not restrict him from doing according to his will, as is fitting and comfortable

(to animality)

But this must be in the manner of "aseh",

that he thereby subdues the neh"b.

"Lech": a)

This comes indeed in the manner of "aseh"

(as explained)

But "Lech",

As you wish.

He becomes your rabbi.

Not "make a rabbi" for another,

But you yourself remove yourself from it,

Only "acquire a rabbi for yourself",

until in a manner of "to you — to your inner self"⁹⁷.

"Rabbi": "Accept him upon yourself as a rabbi,"

to rely on his words⁹⁸ and fulfill what he commands you,

just like any ruling and verdict of a rabbi.

And one cannot say that he cannot find a “rabbi” suitable for him — because since this is a commandment in a Mishnah² in the Torah of G‑d,

Torah of truth,

there is the principle that “I seek nothing but according to their ability”⁵,

and surely this is a “rabbi” suitable for him,

and nowhere in the world

(which then is further not within his ability)

Only "The matter is very close to you, in your mouth and in your heart, to perform it"⁴.

Shabbos Parshas Noach,

6th of MarCheshvan

And through the fulfillment of the matter Mishneh,

with the above conditions — it will surely help every Jew to return with his Nefesh HaBehamis and his Avodah in general,

And especially — the service of unifying the ten powers of his soul,

And unity in his home and in his neighborhood and in the entire world — by establishing a "Beis Chabad" in all these matters,

As above⁵*.

And through this, he will be "tamim tihyeh im Hashem Elokecha"**,

tamim in all his ten powers and in all 248 limbs etc.⁷,

Thoroughly permeated with "Torah temimah",

the revealed and inner dimensions of Torah

(Chabad)

And one also brings about that in the very home, neighborhood, city, etc., it should be in a manner of temimus,

through establishing "Chabad Houses,"

which will influence that also other Jews should stand in the manner of "Tamin Tihyeh" —

will then hasten even more the complete redemption,

a redemption after which there is no exile**,

and the Beis HaMikdash Temimus,

the third Beis HaMikdash,

the main "Chabad House"**,

May it be rebuilt speedily, indeed in our days.

Sefer HaSichos - 5747