English translation — משיחות ש״פ נח, ו׳ מרחשון ה׳תשמ״ז

The theme of the sixth of Marcheshvan

(this Shabbos day)

— the conclusion and completion of the festivals of the month of Tishrei¹:

It is stated in the Mishnah²: "We ask for rain — on the seventh of it

(of Marcheshvan)

Fifteen days after the festival,

so that the last one in Israel

(who made the pilgrimage,

to his home)

to the Euphrates River"

("which is the most distant inhabited place from Jerusalem,

and the rain will not stop us"³)

That is,

The time when the last of Israel arrived at his home by the Euphrates River is — the sixth of MarCheshvan,

Therefore,

Immediately afterwards,

the night of the 7th of MarCheshvan,

they begin to ask for rain,

for then,

The rain will not stop the last of Israel,

since he already arrived at his home on the Euphrates River before the onset

(question)

of rains,

on the sixth of Marcheshvan.

Thus it turns out

that the conclusion and completion of the pilgrimage for the festival of Sukkot is — on the sixth of Marcheshvan,

as indeed,

Even though the beginning of the journey to his home is immediately after the festival,

And in the language of the verse*: "On the eighth day he sent

(the king)

the people.

And they went to their tents, joyful and glad of heart,\"

Thus,

as long as the last of Israel had not reached his home at the Euphrates River,

The pilgrimage has not yet concluded,

since it was similar to them as if they were still in Eretz Yisrael, occupied with matters of

the pilgrimage"⁵,

that is,

that the pilgrimage continues until the sixth of MarCheshvan,

and including then.

And behold,

Although everything mentioned above is about the pilgrimage (<i>aliyah l'regel</i>) during the time when the <i>Beis HaMikdash</i> stood — this also applies after the destruction,

and to our very own days,

as a remembrance of the time of the <i>Beis HaMikdash</i>.

And all the more so, a fortiori:

The service of sacrifices — is not relevant at all in this time,

to the extent that,

it is forbidden to offer sacrifices in this time.

Nevertheless,

We make a remembrance* of the offering of the sacrifices — "prayers were established corresponding to the daily offerings"⁷,

In the manner of "and we will render [the] bulls of our lips"⁸

(From the language of completion,

and also from the language of perfection⁹)

And it goes without saying, in our case,

that in addition to the fact that "even after the destruction they would gather from all the surroundings in Jerusalem for the festival as they do also today"¹⁰,

behold,

The matter of the sixth of Mar-Cheshvan

(Conclusion of the pilgrimage)

Relates to Halachah

Shabbos Parshas Noach,

6 MarCheshvan

And 5

In practice in this time — regarding the question of rains in Eretz Yisrael"

(From whose essence drinks the entire world¹²)

And regarding the laws of documents in general,

that when one writes in a document "after the festival",

its interpretation is,

"46 days after the festival"⁵ — so certainly in our times as well, its unique aspect of the sixth of Marcheshvan is emphasized,

the conclusion of the pilgrimage of the holiday of Sukkos.

And it should be added,

That this matter is emphasized even more — when "they also do today" a semblance and example of the matter of ascending for the Festival:

Regarding the content of the excitement of ascending for the Festival in the spiritual service in the soul of man — it is explained in Likkutei Torah that "since the destruction of the Holy Temple,

although we cannot prostrate ourselves

("the main [purpose] of seeing is the prostration, where one would prostrate and depart")

at any rate, the holiness of this illumination has spread, the tip of it, in the 'small Sanctuary,'

in the synagogue and study hall,

and certainly — in special synagogues and study halls,

And in the manner — of His Holy Presence, our master, teacher, and Rebbe, the president of our generation⁵.

And indeed, "they also do today" — that many tens and hundreds of Israel uproot themselves

("uprooting of a man" and also "uprooting of a woman"¹⁶)

from their home and their place,

in order to stay during the festivals of the month of Tishrei within the four cubits of the president of our generation,

a semblance and likeness and remembrance of the matter of pilgrimage at the time when the Holy Temple was standing.

And since there are still here several and many who did not hurry to return to their homes immediately after Shemini Atzeret,

but remained also for the sixth of Mar-Cheshvan

(this Shabbos)

and only afterwards they are about to return to their homes,

each person to his place,

the place that Divine Providence designated for him to fulfill his role and mission,

"to cause His name to dwell there"¹⁷ — then the special significance of the sixth of Marcheshvan is even more emphasized,

the conclusion and completion of the pilgrimage.

*

Based on this, it is understood,

that,

as we stand on Shabbos Kodesh, the sixth of MarCheshvan,

this is the appropriate time to once again emphasize all the matters connected with

(the conclusion of the period of)

the holidays of the month of Tishrei,

Aliyah LaRegel,

And the beginning of the period of "And Jacob went on his way"¹⁷,

"Every man under his vine and under his fig tree"^י׳,

Throughout the entire year.

And first of all — the matter of the blessing,

And in the language of the verse:²⁰ "And he blessed the entire assembly of Israel",

"Dismiss the people, and they will bless the king and go to their tents happy and with good heart"⁴,

As stated,

That although this matter was immediately after the holiday,

Behold,

the conclusion and completeness of the blessing is at the end and completion of the ascent to the flag,

on the sixth of Marcheshvan.

Sefer HaSichos - 5747

And moreover, and

(this too)

the main point — regarding actual service,

that all the matters that were during the time of the pilgrimage,

During the festive seasons of the month of Tishrei,

they will continue in all aspects of divine service throughout the entire year,

as follows.

And more specifically:

The revelation of the light of holiness of the Beis HaMikdash during the pilgrimage festival,

had its effect even after each Jew returned to his place — so that then too his overall divine service would be with greater vigor and strength,

in the manner and pattern of the service in the Beis HaMikdash,

The completeness of holiness¹⁷.

And likewise regarding this time,

that the completeness of holiness of the month of Tishrei,

"abundant in festivals"²²,

since then the main occupation is with matters of holiness,

and especially among those who are not in their homes and places,

so,

that all their occupation is only with matters of holiness — it must be extended also to the service of "and Yaakov went on his way",

And throughout the entire year.

That is,

Despite his involvement in worldly affairs,

“mundane activities” — there are times

special in which he is in a standing and state above the world,

like and in the manner of the pilgrimage to the Beis HaMikdash,

which,

through this he has the power to effect that even his service in worldly matters be in an appropriate manner,

"All your deeds shall be for the sake of Heaven"²² and "In all your ways know Him"²⁴.

And in simple terms:

Even when during the entire year one is occupied most of the day

(with the Torah's permission — because he belongs to Zevulun and not to Yissachar)

in worldly matters — nevertheless,

during the time that he must dedicate to Torah study,

"as the law given to each and every one in the laws of Torah study",

there is made "a dwelling and a place for His abode, His unity, may He be blessed",

"guests for heroism",

in the manner and like the indwelling of the Shechinah in the Tabernacle and Temple²⁵,

And since that is so,

it is understood and also simple,

that during Torah study, nothing else exists in his world except Torah study,

in the manner of,

"his Torah is his craft"²⁶.

Moreover,

In the language of our Sages² "Make your Torah fixed and your work temporary,"

that is,

that even when during several hours of the day

Shabbos Parshas Noach,

7th of MarCheshvan

occupied with his work,

and only a small part of the day is dedicated to the study of Torah,

However,

"Make your Torah fixed and your work temporary,"

knowing that his main occupation is — Torah,

as stated,

"his Torah is his occupation,"

including — that the Torah is also the occupation through which his material livelihood comes,

for,

"The blessing of G-d enriches, and work is only a 'vessel and garment' alone²,

And consequently,

it is inconceivable that he would interrupt his study in the middle due to and for the sake of business matters, etc.

Since the act of drawing down G‑d's blessing in matters of livelihood is

(not through involvement in business,

but rather)

specifically through Torah study.

And likewise during the service of prayer — that during prayer, one stands before the King, the King of kings, G‑d,

in a state and condition that is above the world,

Akin to and an example of the offering of sacrifices in the Holy Temple,

"Prayers were instituted corresponding to the daily offerings."

And not only that,

but that "also the rest of the day when he engages in business — should be a sanctuary for His dwelling,"

(in the manner and likeness of the Tabernacle and Temple)

through the charity he gives from his earnings.

as is known from the statement of our Sages, of blessed memory: "The commandment of charity is equivalent to all the sacrifices."

Thus,

that the effect of the festivals of the month of Tishrei is — that throughout the entire year he will know and feel that his true place is the Beis HaMikdash,

while that which he is found and engaged in worldly matters,

is only in a manner of temporariness⁵²,

and the intent of this is —

1)

Proverbs 10,

^2> See Likkutei Torah, Teitzei, 37,

73.

Introduction of the Mitteler Rebbe to his work Derech Chaim.

Admor HaZaken on the mitzvah of shaving of the metzora?.

And in many places.

"To dwell His Name there,"

That is,

To draw down the holiness of the Holy Temple into the reality of the world,

Starting from the matter of 'And they shall make for Me a Sanctuary and I will dwell in their midst'³³,

within each and every one³⁴,

and through this — in the entire environment,

in the manner and likeness of the Beis HaMikdash from which 'light goes out to the world'³⁵,

and this matter is accomplished through his service in matters of Torah and mitzvos,

whose general categories are Torah, service

(prayer)

and acts of kindness,

The three pillars upon which "the world stands"³⁶ and "the world exists"³²,

these are "man is a small world"³⁸,

and these are the world in its simplest sense,

including and especially — by establishing special houses³⁹,

houses of Torah,

houses of prayer and houses of gemach (charity) in every place,

and how good — one house that includes all three,

a threefold house⁴⁰,

which contains all three matters of Torah and prayer

they are not and will see of a Jew,

but rather,

a temporary thing,

similar to.

Ohel-.

Sefer HaSichos - 5747

And gemach,

Including — that they become permeated with the inner dimension of the Torah as explained in Chabad Chassidus,

A Chabad house/

Which,

Through this they draw down the light of holiness of the Holy Temple" throughout the entire world,

And until they merit the building of the Third Holy Temple, y■⁴.

And in continuation of this,

Behold,

Here is the place and time to rouse once again

(in addition to what was discussed above\")

regarding the establishment of houses of Torah,

prayer and charity,

in every place:

Since after the ascent to the Temple one must extend the light of holiness of the Holy Temple throughout the entire world — behold,

the sixth of MarCheshvan,

The conclusion and completion of the ascent for the pilgrimage,

is the most opportune time, when special powers are given in all matters pertaining to the extension of the holiness of the Beis HaMikdash throughout the entire world,

through the establishment of a "Mikdash Me'at,"

a house of Torah,

a house of prayer and a house of charity and gemilus chasadim,

in every single place.

And it is understood,

that the action in this must also be in the manner of "Adorn yourself"⁴⁵,

That is,

that he

himself becomes imbued with the three matters of Torah, prayer, and charity,

including — as they are illuminated in the teachings of Chassidus Chabad,

in the aspect of a "House of Chabad"⁴,

And similarly, regarding his private home, it becomes a house of Torah,

"a meeting place for sages"^*,

and so forth regarding a house of prayer and a house of charity.

And as mentioned,

all three together,

"Beit Chabad",

a house from which the light of holiness spreads throughout the surrounding area,

and even to participation in establishing public Chabad houses,

houses of Torah, prayer, and gemach,

Beit Chabad in their simple sense,

and adding to those already existing,

Which,

the increase in each one of them

(in himself,

in his private home or in the public buildings)

causes an increase also in the second,

but,

that sometimes the beginning is through the increase in his home,

and sometimes — through the increase in the public buildings,

And through them there is added

(even more)

also in his private home.

*

An additional point emphasized regarding the pilgrimage,

which is to be continued in the service of the entire year — the matter of unity:

The revelation of the Shechinah in the Beis HaMikdash brought about a matter of unity among all of Israel**,

that all the g-

Shabbos Parshas Noach,

6th of MarCheshvan

Names are nullified like a stranger before the torch.

Every single candle that burns near it, its light is born and is included in the light of the torch, and they become truly one.

And this unity — they needed to draw down upon the entire year,

that is,

that even after each one returns to his place,

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

they will be in a state of unity.

And likewise in this time,

that at the end of a period in which many of Israel are together,

one must emphasize the need to continue the matter of unity for all the days thereafter.

And in the well-known language⁵ — regarding Shemini Atzeret

(and Simchat Torah)

— "It is hard for me to part from you,"

that is,

the negation of the concept of separation,

by adding in the matter of unity,

as emphasized in the offering of Shemini Atzeret

(and in this time — in the Musaf prayer)

— ״a single bull.

Against a unique nation"⁵¹.

And as discussed above⁵² regarding the precision of "the fruit of your land",

and not "our separation" — for there is no need to negate the separation from their father the king

(for certainly they always remain in a state of unity with their father the king)

but rather,

negation of the matter of division among the sons themselves,

that is,

That the unity that existed during the time when they were all together with their father, the king,

should be continued even after each returns to his own place,

so that even then they will be in a state of unity.

And in more detail — in connection and relevance to all the matters of divine service mentioned above:

Likkutei Brachot and Likkutei Sichot,

In order that the service in all the matters mentioned above be as required — one must negate the matter of "your separation",

Aleph)

Both regarding his own service⁵³ — and in two respects:

the unity of all ten powers of his soul

(the public within his soul⁵⁴)

that is,

that there not be a state of separation between his understanding and comprehension in his Chabad and the feeling of the heart

(the matter of Amalek,

from the term "and he shall sever",

the concept of the interruption between the brain and the heart⁵⁵)

and likewise that there not be an interruption between the intellect in the head and the emotions in the heart to actual deed⁵⁶,

but rather,

in the manner of "great is study that brings to deed"⁵⁷,

That is,

that in order to come to action there is a need for the greatness of Torah study

("Great is study")

And in addition to this,

the unity with the public,

that through this there is added a very great elevation in all

Sefer HaSichos - 5747

Topics of Avodah,

Whether regarding prayer,

prayer with a minyan,

"Behold, G-d is mighty and despises not"⁵,

Whether regarding Torah,

"Ten who sit and engage in Torah, the Shechinah dwells among them"⁵⁹,

And whether regarding tzedakah,

The totality of all the mitzvos⁶⁰,

as explained by the Alter Rebbe in Igeret HaKodesh⁶ regarding the superiority of engaging in Torah and mitzvos specifically with a minyan,

And so too regarding all other matters of divine service,

as explained in the words of our Rebbes and leaders in numerous places, the great virtue of unity regarding a person’s service to his Creator,

Among them: the saying of the Mitteler Rebbe⁶² that when two Jews converse with each other about matters of divine service,

then there are two G‑dly souls confronting one animal soul⁶³,

And it is also explained in Kuntres HaChalutz■⁶ that "when they speak together, each one provides advice to the other on how to correct,

and they make an agreement in acceptance for the future to correct their deeds to be such and such, etc.,

And the agreement that two or many make,

has much more strength than the agreement that one makes on one's own as...;

(Beit)

And they are regarding his work with others,

including and especially through the establishment of Chabad Houses⁶³ — as is tangibly seen that in public affairs, the matter of unity is softer than in private work,

And simply,

that when they gather together,

it increases love and unity,

In the manner of 'a man helps his fellow'⁶⁶,

and 'salvation is in many advisors'⁵² — then all actions are done with greater success,

great and extraordinary.

And the advisable counsel to strengthen and increase the matter of unity — fulfillment of the Mishnah's instruction⁶⁸ 'make for yourself a rav':

In addition to the simple explanation of 'your separation is difficult for me',

that the Holy One, blessed be He, cannot,

so to speak,

To tolerate division among Israel, G‑d forbid — there is also another explanation,

that it is difficult for the Holy One, blessed be He,

so to speak,

to negate and nullify the division among Israel,

because this matter depends on the service of Israel,

in the manner of our Sages, of blessed memory,⁶⁹ "Everything is in the hands of heaven except the fear of heaven."

And the advice for this,

as stated,

Fulfillment of the Mishnah's directive "Make for yourself a rabbi":

Was discussed at length in the recent period⁷⁰

Shabbos Parshas Noach,

6 MarCheshvan

Regarding the need and necessity that every single Jew,

from great to small,

accept upon himself and make for himself a rabbi,

namely,

that he should not rely on himself

(for the clear halacha is that "a person is close to himself")

but he should make for himself a rav,

greater than himself,

and accept his words.

And with emphasis — "make for yourself a rav",

which,

Each one of these terms is precise:

"Make" — "the term 'making' is said regarding something that requires exertion and effort to accomplish"⁷²,

from the language of coercion⁷⁵,

that is,

it is not in a manner where one chooses a teacher for himself,

a choice in which his animal soul can intervene and decide according to what is suitable and comfortable

(for the animal soul, that

to her,

but rather,

in a manner that he forces himself to make for himself a true rabbi who will guide him on the correct path,

"Lech" — not to be satisfied with arousing others to fulfill the instruction of the Mishnah to make for themselves a rabbi,

but rather,

first and foremost,

he must fulfill in himself the instruction "Make for yourself a rabbi."

"Rav" — that he accepts his words and fulfills them in actuality,

like any instruction and halachic ruling of a Rav.

And it is understood,

and is seen tangibly,

that through the fulfillment of the directive of "Make for yourself a Rav",

it will be easier to effect in oneself the matter of unity,

both regarding one's own service,

And this is regarding his work with others.

And accordingly,

Thus,

As we stand at a time when the aspect of "It is hard for me to part from you" is emphasized — it is necessary to emphasize once again regarding the fulfillment of the instruction "Make for yourself a Rav."

And it should be added,

That all the above — the unique aspect of the sixth of Marcheshvan,

the activity of establishing Chabad Houses,

And the concept of unity — is emphasized also in this week's Torah portion⁷⁴,

Parshat Noach:

In Parshat Noach, it is told about the matter of the Flood,

which,

like all matters of the Torah,

which is entirely good,

"There is no good but Torah"⁷⁵

Indeed,

also the matter of the flood, as it is in the Torah, is a matter

(whose beginning and purpose)

good⁷⁶ — as emphasized also in Rashi's commentary,

the simple meaning of the verse "And the rain was upon the earth"⁷⁷,

"He brought them down with mercy, that if they repent, they would be rains of blessing".

And this is the connection to the sixth of MarCheshvan,

when the last of Israel reached the Euphrates River,

And immediately afterward they begin to ask for rain*⁷ — for then the matter of "rains of blessing" is emphasized in the utmost perfection,

that do not cause even the slightest delay or distress to even the least among Israel"⁷,

as it is written"⁸ "And I will give your rains in their season,"

"At a time when people are not accustomed to go out."

In the parshah of Noach it is told about G‑d’s command: "Make for yourself an ark, etc., come etc., into the ark,

Sefer HaSichos — 5747

etc."

And the teaching of the Baal Shem Tov⁸² is well known in explanation,

"Enter the word",

That "word" refers to the words of prayer and Torah,

That "one must insert oneself into the words of prayer and Torah and cleave to them",

In order to save himself and his household from all the confusing matters, etc.

And the explanation of the connection with the sixth of Marcheshvan — the conclusion of the festival period

(the pilgrimage)

until the last Jew reaches his home on the Euphrates River,

for then begins the work with 'mundane matters':

the transition from the month of Tishrei,

"rich in festivals",

to involvement in 'mundane matters',

matters of livelihood, etc.,

is — similar to and analogous to entering the waters of the flood,

As is known⁸³, that 'the anxieties of livelihood and the thoughts about worldly matters',

are compared to 'mighty waters',

similar to and like the waters of the flood.

And the advice for this is — 'Come into the ark',

to bring and attach oneself to the words of prayer and Torah,

as mentioned above,

that the influence of the month of Tishrei⁸⁴ on the entire year is expressed in that at certain times he is entirely in the realm of holiness,

like,

During the study of the fixed Torah lessons,

that his entire existence is immersed in Torah study,

"his Torah is his craft,"

that is,

that he is entirely within

the words of the Torah,

and similarly regarding entering into the words of prayer,

and so too regarding his involvement in acts of kindness

(the entirety of all the commandments)

which,

through this he is guaranteed to be saved from the waters of the flood,

that is,

that his involvement in worldly matters will not detract from his attachment to G‑d through Torah and mitzvos

("Many waters cannot quench the love"⁸⁵)

Moreover,

Rather, through his service, he brings about the clarification and refinement of the world,

a dwelling place for Him, blessed be He, in the lower realms⁸⁶.

This is also the connection and relevance to the establishment of Chabad Houses in every place — houses of Torah, prayer, and charity,

In the manner and example of "Make for yourself⁸⁷ an ark, etc.,"

into which will enter

("Come into the ark")

each and every one of the children of Israel who are in that place,

And through this they will be saved from the waters of the flood,

troubled waters, etc.,

And even,

that through this they effect the clarification and refinement of the entire world

(also with regard to the nations of the world)

And more than this — the renewal of creation,

"the new heavens and the new earth"⁸⁸,

In a manner and similar to the novelty after the Flood — "He saw a new world"⁸⁹,

And as the words of Chazal"⁸⁹ that the perfection of the future to come is connected with

Parshas Noach,

6 MarCheshvan

The perfection of the days of Noach — "Like the days of old, like the days of Noach*.

In Parshas Noach it is told about the generation of the Dispersion,

"And it was that all the earth had one language and one set of words*"

That is,

that they had the matter of unity in its perfection"

and is explained in the discourses of Chassidus"

that due to the greatness of the virtue of unity,

"Nothing will be withheld from them of all that they devise to do*⁸⁹,

so,

"Even if Israel worship idols and there is peace among them,

said the Omnipresent,

As it were,

I cannot rule over them because there is peace among them,

as it is said, "Ephraim is joined to idols; let him alone."*

Therefore,

"The generation of Ahab were all idolaters,

and because there were no informers among them,

they would go out to war and be victorious.*

And on the other hand,

In the generation of David,

There were those who, despite the greatness of their level in Torah study,

"After all this praise,

would go out to war and fall because there were informers* among them."

And it is found,

That in Parshat Noach we speak about the greatness of the virtue of unity — as can be learned from the unity of idol worship,

And in the well-known expression —

Regarding the matter of morals — "Those who pursue evil are near; from Your Torah they are far."

We see, to our dismay,

that among the "pursuers of lust*" there is a matter of closeness and unity

("closeness*")

while among those engaged in "Your Torah",

it can be,

G-d forbid*,

a matter of distance, etc.

("They distanced themselves*)

and therefore,

one must learn

(also)

from them — "from my enemies I become wise*" — the concept of unity.

*

The gist of all the above — regarding practical application:

As we stand on the sixth of MarCheshvan,

the conclusion and completion of the ascent for the pilgrimage of the month of Tishrei,

and the beginning of the concept of "and Yaakov went on his way*" in actual practice

(also regarding the lowest of Israel)

— this is the appropriate time to reiterate the strengthening with greater vigor and fortitude in all matters of the service of Torah and mitzvos throughout the entire year,

by extending the vitality and empowerment etc. that they received during the month of Tishrei,

and especially regarding the two matters that are particularly emphasized at the time of the ascent for the pilgrimage —

The extension of the holiness of the Holy Temple in every place

(through the building and making of a "miniature Sanctuary")

beginning from the private home of each and every Jew,

and up to the establishment of houses of Torah, prayer and charity,

Chabad Houses,

Addition in the unity of Israel,

Love of Israel,

"And you shall love your fellow as yourself*"¹,

until the unity of Israel,

"united as one" literally.

And in order to hasten, expedite and ease the fulfillment

Sefer HaSichos — 5747

these matters —

To fulfill the instruction of the Mishnah, 'Make for yourself a Rav,'

in the above-mentioned at length².

And may it be His will that each and every one accept good resolutions to engage in all the matters mentioned above,

and out of joy and goodness of heart,

which,

through this, there will be added even more in all matters of avodah,

to the point of breaching the fence and limitation of idol worship,

and even — of the animal soul,

and even — the limitations of holiness,

for joy breaks through boundaries¹⁰.

And in this matter there is a special empowerment in receiving good resolutions on Shabbat:

Our Sages said⁰⁴■ "And on your joyous days — these are the Shabbatos,"

and in particular in a year that is entirely "a Shabbat to Hashem"⁰⁵,

and furthermore,

But its beginning and origin

("Rosh HaShanah",

which includes all the days of the year¹⁰⁶)

on the day of Shabbat,

and from this it is understood that on the day of Shabbat,

and particularly in this year,

the aspect of joy is most emphasized,

which breaks barriers,

And on the very day of Shabbat — after midnight,

the time of "Rava d'Ravin",

in which the concept is emphasized

of "an inheritance without borders."

Inheritance of your father Jacob⁰⁷.

Like Jacob, about whom it is written¹⁰⁸ "and you shall burst forth"¹⁰⁹.

And through this there is added even more in the continuation of the blessings of the Holy One, blessed be He — "Bless us, our Father, all of us as one, with the light of Your countenance."

From the blessing of "And I will give your rains in their season,"

rains of blessing,

that "it is the greatest of blessings"¹,

And following this — all the blessings mentioned in the portion.

And simply — a good and blessed year with good that is seen and revealed below ten handbreadths in physicality as its plain meaning,

"your rains" also from the term physicality²,

and as a result of this — also in spirituality,

Regarding the saying of our Rebbe, the Alter Rebbe³ that the Holy One, blessed be He, gives physicality to Israel,

and they make spirituality from the physical,

and in physicality and spirituality together,

and up to the primary and inner blessing,

our Redemption,

through our righteous Moshiach — "and I will walk you upright"¹,

as "the breaker ascended before them"⁵,

so that then the matter of the pilgrimage festival will be actualized in practice,

And on the contrary — "from month to month and from Sabbath to Sabbath"⁶,

And likewise the service of the sacrifices in actual practice,

as it is written⁷ "And it shall be pleasing to the L‑rd

Shabbos Parshas Noach,

6th of Marcheshvan

the offerings of Judah and Jerusalem as in days of old and as in ancient years,

fulfillment of the prophecy "for the earth shall be full of the knowledge of the L‑rd as the waters cover the sea",

after the preparation in the days of Noach

("As the days of the world, the days of Noah")

that the entire world was flooded with water,

like "at the beginning of its creation,"

that was "the entire world, water in water"⁹³,

but rather, on the contrary — in a more elevated manner,

for thus,

through our deeds and our service in clarifying the world

(beginning specifically from the 7th of Marcheshvan)

achieve this perfection as reality

the world,

"the earth shall be full of the knowledge of the LORD as the waters cover the sea,"

in the manner of the perfection of "these are the generations of Perez" — more than the perfection of "these⁹⁴ are the generations of the heavens and the earth when they were created,"

so shall it be for us — speedily in our days,

immediately, in our very own time.

or)

Isaiah 11.

And see the conclusion and seal of the book Yad.

Bereishis Rabbah, ch. 85.

B,

and see note.

And see Likkutei Sichos, vol. 10, p. 16.

Sefer HaSichos - 5747