English translation — משיחות ש״פ שמות, כ״ג טבת, מבה״ח שבט ה׳תשמ״ז

The setting of Shabbat Mevarchim the month of Shevat this year is — on Shabbat Kodesh Parshat Shemot, 23 Tevet:

Shabbat Kodesh Parshat Shemot, 23 Tevet — relates to the passing-hilula of the Rebbe, the Alter Rebbe,

as expressed by the Tzemach Tzedek about the passing of the Alter Rebbe: "on Motzaei Shabbat Kodesh of Parshat Shemot, 23 Tevet, eve of 24 Tevet, around midnight, at the eleventh hour, the holy ark was taken, the light of Israel, the messenger of G-d"²,

that he does not suffice with "eve of 24 Tevet",

but adds

(and precedes)

"on Motzaei Shabbat Kodesh of Parshat Shemot"

(And not the night of Sunday of Parsha Vaera⁵)

And moreover — "23

(Tevet)

From this it is understood,

that the passing is connected

(also)

30th of Mosh⁴ of Sh'mot⁵ 23

(Tevet)

And on this Shabbos

(in the determination of this year)

we bless the month of Sh'vat⁶ — the beginning of the month,

which includes all the days of the month,

including and especially the special days within it,

And among them the tenth day

("The tenth shall be holy")

the day of histalkus-hilula of the Rebbe, my father-in-law,

the successor of the Alter Rebbe,

which,

through him,

was added even more,

in length, breadth, and depth⁰,

in all aspects of the service of the Alter Rebbe".

Therefore,

at this farbrengen we must focus on the unique significance of the baalei hilaula — the Alter Rebbe,

and his successor, my father-in-law, the Rebbe,

— as expressed by the baal hilaula of the 24th of Tevet in explaining the superiority of the day of hilula,

that "all of his deeds, Torah, and service which he served all the days of his life.

Is revealed and shines in a manner of revelation from above to below.

And brings about salvations

Shabbat Parshat Shemot,

23 Tevet,

month of blessing Shvat

in the midst² of the land"¹³,

which,

Every year, "we remember and do" all matters as if for the first time,

And moreover,

in a more elevated manner⁹,

that is,

that an even greater elevation is added to the baalei hahilula³⁵,

and through this, it is drawn down also to all who walk in their ways,

"His children, the work of His hands, within Him shall sanctify His blessed name³⁶.

When we walk in the straight path that He has instructed us from His ways, and we walk in His paths, N.S.V.¹²,

And to all of Israel,

since "the Nasi is everything"¹³,

and "the body follows the head"¹⁴ —

in order to add with greater vigor and strength in walking in their ways and paths,

"they will go from strength to strength"²⁰,

in a manner of "ascending in holiness"²³.

In the introduction — that regarding those who have a yahrzeit, there is an extremely abundant multiplicity of essential matters, etc.,

But,

One does not

(to begin)

to speak about a multiplicity of matters together,

but rather,

regarding one matter,

And with which matter to begin — let us

Sefer V'Nachzei,

In the Torah of the Baal HaHilula,

And in a matter that pertains and is connected to the weekly parsha,

Parshas Shemos:

In the book of Tanya,

At the beginning of Shaar HaYichud VeHaEmunah²²,

The Alter Rebbe explains one of the primary teachings of the Baal Shem Tov,

Regarding the matter of "Shemos" — a matter connected to the weekly parsha,

"And these are the names of the children of Israel" — that "the name by which they call him in the holy tongue is a vessel for life, etc., to create something from nothing and to give it life, etc."

And accordingly,

One must dwell on the matter of the baalei hilula (those whose yahrtzeit is observed) emphasized in their names

(for the name indicates the essence of the person, etc.)

which,

in this humble one there is an additional virtue,

that he is revealed openly to every single Jew from great to small

(without need for in-depth study and contemplation etc.)

and consequently,

also the study and teaching is in a manner that is visibly apparent and relevant to every single Jew from great to small,

as follows.

The name of the baal hahilula of 24 Teves — "Shneur Zalman"²⁴:

"Shneur" — "two lights"²⁵,

As he said

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The Baal Shem Tov²⁶ said that the Alter Rebbe would illuminate the world with the two lights of the revealed Torah and the hidden Torah

(And on account of this he is called — "custom and simple practice in all of Israel"²⁷ — "the author of the Tanya and the Shulchan Aruch")

And in this itself — as they connect and become one name²⁸,

"Shneur"

(And moreover — at first glance one sees one name

(And beyond this — one word)

And only afterwards do they look into the "Explanation of the words",

that there exist "two lights",

that in this it is emphasized more that the connection is in a manner that they become truly unified²⁹)

to indicate the connection of the revealed and hidden parts of Torah that become truly unified,

including — that the hidden part of Torah will be in a manner of understanding and comprehension,

"Yitaref Nison""S,

through the teachings of Chabad Chassidus, which was founded by the Alter Rebbe.

And "Zalman" — letters of "le'zman"³¹,

that is,

the revelation of "two lights",

as they are united and become truly one,

"Shneur",

is in a manner that penetrates downward downward to the limits of the world — time

(and place)

that is,

that also

"Meir" and "Ori",

which is called ShaaSZ.

Shneur,

two lights,

Meir Uri.

And in Shulchan Aruch HaRav there he concludes: "For the name Shneur Kadmon.

That this name exists in the world and alludes to the two luminaries, Meir Uri".

In 'world',

from the language of concealment and hiding³³,

will be revealed the concept of 'There is none else'³⁴.

And one can explain this³⁵:

The connection of the revealed and hidden parts of Torah until they become unified

("Shneiur")

It is — through the extension of the essence of the Torah,

the yechidah (singular essence) of the Torah,

which,

as it is above the categories of concealing and revealing,

has the power to connect the two lights of the revealed and hidden of the Torah so that they become one.

And through the extension and revelation of the aspect of the yechidah of the Torah,

Behold, this penetrates down to the lowest level,

within the limits of the world,

"Zalman" — since the drawing down and descent to the lowest level is from a higher level,

it is understood,

that the essence of the revelation and expression of the inner dimension of the Torah is specifically when it is drawn into the lowest level,

in a place that is not a "vessel" for the level of "revelations"³⁶.

And all this is emphasized even more regarding his successor,

the baal hahilula of the Tenth of Shevat,

through whom there is added more in all the aforementioned matters — as emphasized in his name,

"Yosef Yitzchak":

Shabbos Parshas Shemos,

23 Shvat,

from the Gemara Chagigah Shas

and pleasure³¹.

And the humble one in this:

"Yosef" — to make from "other" "in you",

through the dissemination

(of the Torah,

until the dissemination)

the wellsprings outward,

including — translation of Torah concepts,

the revealed aspect of Torah and the inner aspect of Torah

("Shneur")

"In seventy languages"⁴⁰,

also to a Jew who is currently in a state and condition of "other"

(in order to make him "within you")

And "Yitzchak" — the quality of Yechida

(laughter — pleasure)

in the Torah,

is drawn and revealed in the teachings of Chabad Chassidus,

and in a manner of fluency of understanding and comprehension,

"like the study of the topics in the revealed aspects of Torah"⁴¹,

study that leads to pleasure

("Yitzchak")

in its plain sense,

including — that the perfection of understanding and comprehension of the teachings of Chassidus

("Yitzchak")

It is drawn down and revealed to the lowest level⁴²,

A Jew who is in the state and condition of 'Acher'

therefore,

one must translate for him the matters of Chassidus in the languages of the nations of the world⁴³,

behold

also for him the matters of the Torah of Chassidus will be in a manner of understanding and comprehension,

until the perfection of understanding and comprehension

(according to his current state and condition)

that brings to delight.

And it is found,

that through the service of the Baal HaHillula of the 10th of Shevat

(the successor of the Baal HaHillula of the 24th of Tevet)

was added with greater strength and greater vigor in the matter of "Shneur Zalman" — the revelation of "Shneur",

connection of revealed and hidden,

from the aspect of the yechidah

(pleasure,

"Yitzchak")

in the Torah,

and its drawing down to the lowest levels of the world

(even to the aspect of "Achar",

that they make from it "Bech — Yosef")

Accordingly, it is understood,

that,

as we stand on Shabbat Kodesh Parshat Shemot, 23 Tevet,

Erev Yom Hillula of 24 Tevet,

in which is blessed

(the month of Shevat,

generally and particularly)

The day of the hilula of the Tenth of Shevat — one should add with greater vigor and strength in the matters of the baalei hilula:

First and foremost — an increase in the study of Torah,

the revealed aspect of Torah and the inner dimension of Torah

(which was revealed in the Chassidus of Chabad in a manner of understanding and comprehension)

to the extent that they become connected and actually unified,

“Shneor,”

including — that the study of Chassidus Chabad is in the completeness of understanding and comprehension,

Regarding the matter of pleasure.

And a special addition — in the study of the Torah of those who have their yahrtzeit,

Which,

Since they "incorporated" their essence into their Torah

(Just as the Holy One, Blessed be He, incorporated His essence into the Torah,

"I wrote and gave My soul"⁴⁴,

Since "the righteous resemble their Creator"⁴³)

Behold,

Through studying their Torah, one becomes connected with them in G‑d.

Sefer HaSichos — 5747

And further, and primarily — an increase in the dissemination of the wellsprings outward⁴⁶,

That even those who are in the "outside"

(up to an outside beyond which there is no outside)

will study with them also the topics of the teachings of Chassidus

(In addition to Torah study in general,

and in particular, the study of matters that are related to actual practice)

in a manner of understanding and comprehension,

until the perfection of understanding and comprehension

(according to his current standing and situation)

in a manner of delight.

And with emphasis — that all this applies to every single Jew³⁹,

From great to small,

they are small in knowledge

(even to a Jew who is in the state and condition of 'Acher',

as above)

and they are young in years⁴⁸,

for,

even to a young child in years one can explain matters of the teachings of Chassidus,

in letters and style appropriate to his age,

his understanding and comprehension, as also emphasized by the fact that the Alter Rebbe revealed matters of Chasidus also through the Siddur and composing a Siddur⁴¹,

something equally relevant to every soul,

And in this Siddur — and starting from its introduction and its beginning.

And following this — there should be aroused in every place and location regarding special attention to the education of children,

even to the smallest of children

(and certainly also regarding adults)

Besides the effort to educate them in matters of actual deed,

beginning with saying "Modeh Ani,"

washing the hands,

blessings, etc. — there must be

special attention also to matters of opinions⁵⁰,

matters of ethics,

fear of G‑d and love of G‑d, etc.

According to what is explained in the books,

As stated,

"According to his way"'⁵,

In letters and style suitable for children⁵².

And for example,

Regarding the recitation of "Modeh Ani" — to explain and clarify,

That the daily order of a Jew

(as the measure of his learning,

Even before netilat yadayim,

with hands that have not yet been washed and cleansed)

begins by saying 'Modeh Ani,'

an expression of gratitude to the Holy One, Blessed be He

('King living and eternal')

for the restoration of his soul,

and in the manner of 'I give thanks before You,'

that he knows that 'he lies before the Holy One, Blessed be He,'

as it is written, 'Do I not fill the heavens and the earth?'

He will remember G‑d who stands over him etc.⁴⁵,

which,

as a result of this,

from this reasoning and this statement — the conduct of the entire day becomes according to the will of the Holy One, blessed be He.

And to the inner content of this — the acknowledgment and nullification that come from the "face" of the soul,

the true "I" of each and every Jew⁵⁴.

And behold,

all that was said above is most emphasized in this year — addition and innovation⁵⁵ also

Parshas Shmos,

23 Teves,

Rosh Chodesh Shvat

regarding Shabbos Kodesh Parshas Shmos 2 Teves of last year■׳⁵:

This year is the Shemittah year — "Shabbos for Hashem"⁵⁷,

and also its beginning and its start

("Rosh HaShanah״,

which comprises all the days of the year⁷)

— on Yom Tov of Rosh HaShanah that falls on Shabbat.

And in explaining the connection and relevance to the Baal HaHillula of 24 Teves*⁵ — one should say:

Shabbat — it is a matter of light⁵⁹,

as it is stated in the Midrash⁶⁰ "A psalm, a song for the Shabbat day, in which there was no darkness,

you find that for each and every day it is written 'and there was evening and there was morning',

And regarding Shabbat, it is not written "erev" (evening) in it.

"Thirty-six hours was the day."

And according to the explanation of the Baal HaHilula in the discourse "Behold, G‑d has given you the Shabbat"

(at the beginning of <i>Likkutei Torah</i>)

Regarding the matter "all the business of Shabbat is double"⁶,

"Two Shabbats"⁶² -- thus,

that the day of Shabbat,

that its essence is light,

it is like the manner of "two lights",

in that they join and become one reality

("Shneur")

the day of Shabbat

(Shabbat 1)

And Shemittah,

"And the land shall rest, etc.,"

ascent of Malchus⁶³ — connected with the concept of "Zalman",

the letters of "lizman",

for,

the entirety of the concept of time

(and space)

derives from the attribute of His kingship, blessed be He³².

And one should add,

that in the Shemittah year which begins on Shabbos, the revelation and extension of the light of Chassidus is more emphasized

("Shneur")

down to the lowest level

("Zalman",

to time)

It is explained in many places the humble and the difference between Shemittah and Shabbat,

that the rest of Shemittah is only from working the land,

and the rest of Shabbat is from all types of work — for in Shemittah the elevation of the Sefirah of Malchus is achieved

(Eretz)

and on Shabbat the elevation of all the Sefiros is achieved.

And accordingly it can be said,

that in the Shemittah year, the Yom Tov of Rosh HaShanah

(which includes all the days of the year)

Falls on Shabbat — the aliyah of Sefirat HaMalchut

(from the aspect of the matter of Shevi'it)

it is

(not only in Sefirat HaMalchut as it is in itself,

but)

also as it is included in all the sefirot

(from the aspect of its beginning on Shabbat)

from Kingdom within Kingdom up to Kingdom within Crown.

And its meaning in the service of man — that all matters of service in the revealed forces,

in the attributes and intellects, etc.

are saturated with matters of self-nullification and permanent bond

(Kingdom)

the sefirah of Malchus.

That is: On one hand — there are all the details of the service of the revealed faculties,

the emotion of the heart and the understanding and comprehension of the mind etc.,

But,

Together with this,

indeed,

in all matters of divine service, it is openly and emphatically evident that their performance is because of the king's command⁶³,

the matter of self-nullification and acceptance of the yoke.

And this is the connection with the revelation and drawing down of "Shnei Or" to the lowest levels within the boundaries of time,

("Zalman" [the letters of "Zalman" spell "lizman" (meaning "for time")])

— as mentioned above

that the connection of the revealed and hidden aspects of the Torah, and the revelation and drawing down even to the very lowest, is

Sefer HaSichos - 5747

through the revelation of the yechidah of the Torah,

and its parallel in the service of man — the matter of nullification and kabbalat ol (acceptance of the yoke),

in which the nullification of the essence of the soul is revealed,

Behinas Yechidah,

which penetrates all details of the service,

down to the very lowest level.

And from this it is understood,

that in this year we must add even more

(besides the addition due to the command of “we ascend in holiness”)

regarding the study and dissemination of Chassidus,

as explained at length above.

And in terms of practical action:

Each and every one,

men, women, and children,

should utilize the “time of favor” of 24 Tevet

(beginning from Motza'ei Shabbat of Shemos 23, evening of 24 Tevet)

⁶⁶ in order to increase:

In the study of Torah — in general,

And in particular in the Torah of the Baal HaHilula,

Both in the revealed Torah — his Shulchan Aruch,

And in the Torah of Chassidus — the holy Tanya,

Chassidic discourses in Torah Or,

In Likkutei Torah, etc.,

In the service of prayer⁶⁰ — as mentioned above

on the order of the Alter Rebbe's Siddur,

including the study of his discourses on the topic of prayer,

discourse beginning with "The voice is the voice of Yaakov"

(which was printed in the introduction to his Siddur⁶⁸)

and so forth,

In giving charity — according to what is explained in Tanya⁶,

and similarly in his Igros Kodesh

(including those printed in the section of Igros Kodesh in the Tanya)

the great emphasis on giving charity,

and how good — charity given for matters related to the unique works of the Baal HaHilula

(or those named after them and the like)

for the benefit of the institutions involved in his work

(and in the work of our Nesi'im who fill their place)

And added to this,

to add and to hasten

("One only hastens those who are already hastened"⁶³)

regarding the preparations for the Tenth of Shevat

(as discussed above at length⁷²)

Including — the examinations by the "Rav"

("Make ⁷³ for yourself a Rav"⁷⁴)

three examinations,

one examination every ten days

(the first examination that was on 2 Tevet,

the day of the Hilula of the Rambam⁷⁵,

on Rosh Chodesh Shevat,

until the tenth of it,

that are clarified from this Shabbat)

In order to "examine" to what extent he has increased in matters of preparation for the Tenth of Shevat.

And likewise, an additional urging regarding actions related to establishing Torah houses,

prayer houses and Gemach houses

(as they are permeated with the light of Chassidus Chabad — Chabad houses)

Including — that also his house

(and his room)

private of each and every Jew becomes a house of Torah, prayer and deeds of kindness,

a dwelling place for the Divine Presence,

as it is written⁷⁶ "And I will dwell

Shabbos Parshas Shemos,

23 Teves,

from the Beis HaTalmud Shevat

Among them,

inside each and every one⁷⁷,

in the manner and example of the Divine Presence resting in the Holy Temple.

And one can say a hint to this in the weekly Torah portion:

"a man and his household"⁷⁸,

a house literally,

in addition to the explanation.

family,

including the addition of the interpretation of the translation "a man and the people of his house",

that is,

that by this there is also added among the members of the household

("the people of his house")

regarding the spiritual Mishkan and Sanctuary within their hearts,

until the addition of "the people of his house" in its simple sense.

"And he made them houses"⁷¹,

"Houses"⁸ of priesthood, Levites, and monarchy"⁸¹.

May it be His will that through our deeds and our service in all the mentioned matters,

their content and their point,

the spreading of the wellsprings outward — we will merit the fulfillment of the promise of the King Moshiach to the Baal Shem Tov⁸² that when "Your wellsprings will spread forth"

(of the Baal Shem Tov)

"outside" then "the Master comes",

"this is the King Moshiach."

And we should connect this matter also with the weekly parshah — "And these are the names of the children of Israel",

as it is brought in Midrash⁸⁴ that "it is here called after the name of Israel's redemption",

and concludes — "Yosef

(the first name of the Baal HaHilula of the Tenth of Shevat⁸⁵)

after the name that Hashem will add and redeem Israel in the future.

as it is said⁸⁸ 'And it shall be on that day, the Lord will again...'.

As explained in the Haftarah

(conclusion and seal of the reading)

— 'Those who come, Jacob will take root,'

so that Israel will blossom and bud and fill the face of the world with fruit'⁸⁷,

'And it shall be on that day... and you will be gathered one by one, O children of Israel,'

'And it shall be on that day, a great shofar will be blown, and those lost in the land of Assyria and those scattered in the land of Egypt will come and bow down to the Lord on the holy mountain in Jerusalem.'"

And from this we come to the beginning of Parshat Va'eira

(which they now read immediately at Minchah time,

Rava d'Ravin,

of Shabbat of Parshat Shemot)

— the revelation of "Ani Hashem",

in a manner of vision

(.

Va'eira")

Y.,

at the coming of Moshiach

Sefer HaSichos - 5747

our righteousness, G‑d,

that then the study of Torah will be in a manner of vision⁷⁹,

until the fulfillment of the prophecy "And the glory of G‑d shall be revealed, and all flesh shall see, etc.".

And "Awake and sing, you who dwell in dust,"

and Moshe and Aharon with them⁸⁰,

and the baalei hilula of the 24th

of Teves and the 10th of Shevat with them,

and all the tzaddikim and nesiim of Yisroel with them",

and all of them together,

together with all Bnei Yisroel,

will recite the "tenth song"\",

"Then Moshe and Bnei Yisroel will sing""⁸¹,

"It does not say 'sang' but 'will sing',

From here [we learn] the resurrection of the dead, etc.

And all this — in actual deed,

below ten handbreadths,

and speedily in our actual days,

"Immediately they are redeemed."

Immediately and at once, literally.

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