English translation — משיחות ש״פ בשלח, תמשה עשר בשבט, שבת שירה, ה׳תשמ״ז

In this Shabbos itself there are several special matters: a)

The fifteenth of the month,

when "the moon stands in its fullness",

The fifteenth of the month of Shevat,

New Year for Trees? c)

Shabbos Shirah.

A humble thing that was revealed in our generation - but a matter closest to us, this generation of ours¹ - the Shabbat of the tenth of Shevat,

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

the Nasi of our generation.

Since everything is with hashgacha pratis/ and certainly these matters are connected with Torah and the fixing of years and months according to the Torah - it is understandable that all these matters have a connection between them; and since a Jew must derive from every matter a lesson and directive in his avodah to serve his Maker⁸ - one must also derive a directive from these matters concerning this Shabbat,

and from the connection between them.

And the directive - like all directives of the Torah - must be for all Jews,

men, women, and children,

until the smallest of the small/

Because to each of them was given the entire Torah

(with all the customs of Israel)

But as an inheritance,

"Morasha" Kehilat Yaakov.

And it can be said the reason in this:

In all these four matters on this Shabbat - is emphasized an ascent and completeness and novelty beyond measure that comes in the service of man,

And how this affects and influences others,

until the entire world,

also upon the nations of the world/ as follows.

And because all these four things can be combined - from this is also derived the lesson and instruction and empowerment of the day,

that one must reach a

Chachma p. 489.

Chayut p. 612.

and see there>.

And so it appears regarding the money of Sku”g — that it pertains to every single Jew, literally,

from the greatest of the great to the smallest of the small,

and even to an infant one day old who has just come into the world

(see Shulchan Aruch Admur HaZaken, Orach Chaim, Hilchos Shevach, Sifsei Kohen, sec. 8.

And Sichos Kodesh.

Sichas Shabbos Parshas Va'eira

(above, p. 287 and onward)

Shabbos Parshas Beshalach,

Tu B'Shvat,

Shabbos Shirah

Chiddush in the service of each one,

And in a manner that he

(she)

is then influencing the entire environment.

Beginning with that which is closest to us - the Shabbat after the Tenth of Shevat,

the yahrtzeit of my revered father-in-law, the Rebbe":

It is known

(as the Alter Rebbe explains in Igeres HaKodesh²')

that on the yahrtzeit of a tzaddik, all his deeds, Torah, and service which he performed throughout his life become included and ascend on high,

and they then stand in a state of ultimate perfection³',

and together with this, it is also "revealed⁴' and shines in a manner of revelation from above to below,"

until that it "effecting⁵' salvations in the midst of the earth,"

in all the land,

and to the head - to Jews,

to those who had a connection to the tzadik,

those who go "in the straight path that He taught us from His ways and we will go in His paths" etc.

and through them - in all the land,

also to the nations of the world.

and when speaking about a Nasi in Israel,

that "the Nasi is everything"⁷',

And

“After the head, the body goes”*’ — it is understood that then there is drawn assistance and empowerment to all the people of my generation,

because a Nasi "will not abandon the flock of his pasture""²,

And on the contrary,

(as it stands in the Zohar²)

- "is found²² in all the worlds

(also in this physical world²³)

more than in his lifetime",

Because "the life²⁴ of the tzadik is not a physical life but a spiritual life, which is faith, fear, and love, etc.,

And behold, when the tzadik was alive on earth, these three attributes were like a vessel and garment for them in the aspect of a physical place, etc.,

But after his passing, etc., since it is not as a vessel nor in the aspect of a physical place, etc., it is very easy for his disciples to receive their portion from the aspect of the spirit of their teacher, the essence²⁵, which is his faith, fear, and love with which he served G‑d, etc."

And on the day of the hilula, every year, the same thing repeats itself as it was the first time

(As is known, the explanation² on the verse "these days are remembered and done" / and moreover — each year there comes an additional and superior ascent

6ו3

Sefer HaSichos - 5747

(the soul of)

The Baal HaHilula - an aliyah shelo b'erech²⁸,

And through this - there is also an aliyah shelo b'erech for the entire generation and especially for all those who walk 'the straight path that He has taught us'.

And further: 'Just as his offspring are alive, so too is he alive.'

Through this, that his offspring are alive,

And a life in accordance with the life of the tzaddik - 'spiritual life which is faith, fear, and love'²⁴ - then 'he too is alive'

(Because 'the life of the tzaddik is not a physical life but a spiritual life')

So it is not only that one receives an influence from the tzaddik and in a manner of an incomparable ascent, etc.,

And each and every year there is an addition to this—rather, it is literally "He is alive,"

And in that very thing there is an incomparable ascent from year to year.

And when the Shabbat of—

After the day of the hillula—then the "vayichulu"² from the language of completeness y¹⁸ is revealed in the very completeness of the day of the hillula—the ultimate perfection within the ultimate perfection.

The lesson from this for all the people of our generation:

from this Shabbat following the day of the hilula of the Tenth of Shevat in this year — when the service of the baal hilula stands at the pinnacle of dominion and from it is drawn to all the people of the generation,

to the extent of “as his seed lives, so he lives” —

every Jew of this generation receives,

men, women, and children,

powers to increase in a new and incomparable way in his service,

in the study of Torah,

fulfillment of the commandments with adornment,

and the service of prayer.

And in general—the three pillars upon which the world stands²²,

Torah, service

(prayer)

and acts of kindness

(which include all commandments and all matters of service)

And in particular, in the unique service of the Baal HaHillula—the dissemination of Torah and Judaism in general,

and the spreading of the wellsprings outward in particular,

until the outermost beyond which there is no further outside,

including by translating his Chasidus into the language of each and every nation,

so that it should be able to reach Jews who do not yet understand the Holy Tongue,

and also - regarding the matters that pertain to them - to the nations of the world²².

Shabbos Parshas Beshalach,

Tu B'Shvat,

Third and Shirah

7 and 3

And in this novelty and completeness of the service that one has on this Shabbos, there comes an addition - from the other three matters mentioned above on Shabbos and the

the fifteenth of the month:

Yisrael are similar and

(therefore)

count by the moon? As is known, the history of Israel consists of ascents and descents in the pattern of the moon,

until that "they are destined to be renewed like it"⁵?

And therefore,

At the time of the full moon in its perfection

(on the fifteenth of the month / the light of the moon is in its fullness and perfection - indicates that then the light of the Jewish people and the life of the ARI of blessed memory from Israel shines in its fullness and perfection,

And especially - in "a mitzvah is a lamp and Torah is light"*?

And according to the principle of "ascending in holiness"? It is understood that although in the months before that there was already the full moon in its perfection

(on the fifteenth of the month)

- comes in this very matter an ascent and perfection in each and every month,

similarly in this month,

relative to all the months before it.

And it follows that the perfection and completeness that exists among Jews,

has an influence on the entire world.

(even the nations of the world)

- As the matter is simply: On the fifteenth of the month, the entire earth and all its creations become illuminated with

the full light of the moon,

and every person can see it simply,

and walk at night with the light of the moon,

and so on.

Moreover: It is known that the light of the moon has an influence on matters of the earth,

growth etc. in fields and vineyards,

as it is written: "and for the precious things of the yield of the moons,"

"There are fruits that the moon ripens etc." And also: "The moon moves the water element, for the seas and rivers increase with the increase of the moon etc." From this it is understood,

that when the moon is at its fullness,

the influence of the moon on growth etc. in all matters of the world is much stronger,

even regarding the nations of the world.

And in the service of man, the concept in this is: The completeness of the service of "a mitzvah is a lamp and Torah is light" for a Jew

(The moon stands in its fullness.)

- It must be not only regarding himself,

But rather to illuminate the entire world,

Other Jews,

And his portion in the world,

Until the entire world,

Even the nations of the world,

As a clear ruling in the Rambam* that "Moshe Rabbeinu commanded from the mouth of the Almighty to compel all inhabitants of the world to accept the commandments that were commanded to the children of Noah."

Fifteen Shevat,

Rosh Hashanah for trees:

Fifteen Shevat is a Yom Tov for Jews - one does not say Tachanun then,

And additionally, it is a custom of Israel to eat fruits of the tree on this day etc.²².

Sefer HaSichos - 5747

And one of the explanations of this is - based on the verse²³ "For man is a tree of the field",

And as understood from the words of the Gemara on that verse: that a Jew is compared

(a Torah scholar)

to "Eitz HaSadeh"⁴⁵.

One must understand: How is it appropriate to describe the virtue of man - the speaking being - with that which he is "Eitz HaSadeh",

that he has the qualities,

virtues of a "vegetable"?

True, indeed, that in a man there is also the aspect of "vegetable"

(and particularly the growth of his hair, nails, etc.)

But in a man there is a much greater advantage - the concept of "living" and "speaking".

And more and mainly: not a plant

(therein)

Constitutes the advantage of man - today how is it appropriate to say "man is a tree of the field"?

And one should say the explanation in this:

Since, "Everything that the Holy One, blessed be He, created in His world, He did not create a single thing in vain"⁴⁴,

And "He created it only for His glory"•⁴,

One must say that in every creation in the world, including the plant part,

There is a virtue and perfection that the rest of the parts of the world,

including the speaking being,

do not possess

(on their own/, and from this virtue and perfection all must receive and learn.

One of the virtues in the vegetative species⁴

(Regarding the other species,

inanimate,

living and speaking)

Is - that he constantly grows.

As his name - "Tzomeach",

Because throughout the entire time of his existence - he is growing

[In the manner that "Chai" is called by the name "Chai",

Because throughout the entire time of his existence he is alive,

he moves"]

But not so

(min haChai and)

min haMedaber

(a human)

Not all the days of his life does he grow⁵: for in them there are²⁹ the days of growth,

the days of standing,

and the days of old age.

Yet a virtue and perfection in the plant species

(trees)

is - that the constant growth is in a manner that it bears the four [letters] vav and tav

(and in a manner of revealing the power of the Ein Sof\")

The entire duration of its existence.

Not so with the species of the desert,

There is a time when the power of reproduction actually ceases.

And because of the advantage and perfection in vegetation

(tree)

Man is compared to "the tree of the field": because man is a "small world"⁵⁴,

Is exactly like the "great world" is divided into four categories,

inanimate,

vegetative,

living and speaking,

So also within man in his spirituality,

there are the four categories,

including vegetative⁵⁵.

Shabbos Parshas Beshalach,

Tu BiShvat,

Shabbat Shirah

And one of the topics that he receives from growth is - the power that in his spiritual service he should constantly grow,

throughout all the days of his life

(both in days of growth,

both in days of standing,

and both in days of old age)

grow and ascend ever higher and higher,

As our Sages said: "Torah scholars have no rest, as it is stated: 'They go from strength to strength, each appears before G‑d in Zion.'"

And they do not grow only for themselves,

but in a manner that he is always "bearing fruit" — by teaching and influencing others,

as "One who teaches his friend's child Torah, the verse considers it as if he fathered him"⁵⁴,

also on the nations of the world

(who also receive an influence from trees and vegetation)

And on the contrary — in this matter, there is an advantage with an elder,

From the aspect that "most years make known wisdom"⁵.

From this, the lesson of the Fifteenth of Shevat is understandable:

According to the explanation regarding Rosh Hashanah in general"⁵,

that it is the "head"

(ca9)

of the year which includes all the days of the year,

and leads them even in their place — it is understandable the same thing regarding "Rosh Hashanah for Trees""

(Regarding the matter of trees,

vegetation)

- that he is the "head" of the service in a manner of constant growth and progress and bearing fruit throughout all the days of attainment.

That on this day a new order begins in

the service of "man is a tree of the field" in a manner of going from strength to strength,

and in a manner of "bearing fruit,"

To influence the surroundings.

Throughout the entire year, the service must be in a manner of "they will go from strength to strength,"

and a)

A special strength for this is taken from Rosh HaShanah LaIlanot,

and b)

And the main point: On Rosh HaShanah LaIlanot of each year, a new power is drawn to be elevated to a level incomparably higher than in the previous year.

(Masa u'Maton: the ascents during the year are approximately equal to each other)

And the power is drawn until Rosh HaShanah for Trees in the next year,

and then one receives a new strength to be elevated to an incomparably higher level in the service of ascending from strength to strength,

And the making of fruits.

Shabbat Shirah:

Shabbat Shirah is called thus on account of the Song of the Sea which is read on this Shabbat.

(Parshas Beshalach)

- The song that Moshe and the children of Israel sang at the Sea about the splitting of the Sea of Reeds.

The concept of Krias Yam Suf revealed a perfection in the avodah of the Jewish people - it is known that Krias Yam Suf was the perfection of Yetzias Mitzrayim,

and a preparation for Mattan Torah⁴¹.

And in the language of Chassidus - that Krias Yam Suf revealed the connection between alma d'itgalya and alma d'itkasya.

And in avodah - the revelation of the hiddenness and essence of the soul.

Sefer HaSichos - 5747

And therefore, Shiras HaYam was the loftiest avodah - "Shir and ratzo, which is the aspect of Yechidah of the soul, which is the very essence of the soul"⁶⁵.

And also in this, the influence was not only to Jews,

But also throughout the entire world⁶⁴,

As is known that at the time of the splitting of the Red Sea, all the waters of the world were split⁶⁵.

And more specifically: At the conclusion of the Song it states⁶⁶, "The Sanctuary, O G‑d, which Your hands established — G‑d will reign forever and ever."

Which refers to the Holy Temple

(in the future⁶)

- And it is known that the ultimate perfection of man's service and of all matters and the entire world - is the Holy Temple

("Sanctuary of G‑d")

Where there is "And I will dwell among them"⁶⁸,

And as follows.

And on Shabbat Shirah each and every year - when we read anew the Song of the Sea

(with a blessing before and after)

- the concept of the Song of the Sea is repeated,

with the completeness in divine service that this implies.

On the contrary - from the aspect of "ascending in holiness" it is a new song,

in a completely new manner each and every year.

According to the above, the connection of all these

four matters in this Shabbos,

and what each one adds to the second:

In all matters it is emphasized that today begins a new year and a new period and a new order in the completeness of man's service - from the aspect of what it is: a)

The Shabbos after a new yom hilula,

when there is a new and incomparable elevation in the baal hahilula and

(through him in)

All the people of the generation,

Fifteen of the month - when it becomes a new completeness in Israel, which is compared to the moon,

Fifteen of Shevat - when a new year begins in growth and going from strength to strength. Shabbat Shirah - a new song,

which means a new completeness in the service of

(the masters of)

the song⁶,

Outpouring of the soul,

the soul of speech and the entirety of man's service.

And in all these matters, there is also an emphasis - that in addition to the novelty in one's own service,

there also comes an influence to all those around,

as above.

And there is to add an additional emphasis in all this - due to the novelty in this year,

since it is a Shemittah year,

"Shabbat LaShem"⁷,

And a year that its beginning and start is with the holiday of Rosh Hashanah

(which leads throughout the entire year)

which occurs on Shabbos: the concept of Shabbos is an ascent

("And they rested")

and a new completeness in everything,

including all matters of divine service.

And why the theme is "all your work is done"

(work

Parshas Beshalach,

Tu B'Shvat,

Shabbos Shidah

and 32

the earth in the Sabbatical year,

and all work on the Sabbath day)

Accordingly, he has a lot of time to utilize for the service of G‑d.

(Study of Torah,

the service of prayer and acts of kindness

(commandments)

—⁷,

and with pleasure,

and in a manner that is incomparable — like the value of Shabbos relative to the weekdays.

Based on this it is understood,

So, when one mentions in a Shabbos of this year,

And after a Shabbos following the day of the hillulah,

And the fifteenth of the month,

And the fifteenth of Shevat,

And Shabbos Shirah — is an appropriate time that a general innovation should come in all matters of divine service.

And furthermore — it is a necessity that an innovation should come: since it is such a year and such a day when Yidden are given such new powers,

And everything that Hashem created, He did not create a single thing in vain,

So if one does not utilize the powers, G‑d forbid — they go to waste, heaven forbid!

10.

And in general:

Beginning from today,

this Shabbat which is a new yom hilula,

and Rosh Hashanah La’Ilanos etc. - may every Jew come to a new growth and strengthening,

and in a manner of beyond measure.

In all matters of his service,

and in general - in the three pillars

(which include all matters of avodah)

From Torah study,

prayer,

and acts of kindness

(commandments)

- that in all these matters one should add with greater vigor and strength with a new completeness.

And in addition to the addition and innovation in itself - also in the dissemination of Torah and Judaism and the spreading of the wellsprings outward to other Jews,

and also disseminating

The Seven Noahide Laws apply to non-Jews with whom we come into contact.

In addition to the aforementioned general innovation - it is appropriate that in the new year and period - there should also come a truly new thing in the service of every Jew⁷³.

In order to know what the new service of each time consists of - one must seek and learn

(study)

in Torah,

which is "Torah Or",

a Torah that provides bright instructions,

And in the Torah itself - in the portion that is read at this time

(beginning of this period)

- the Song of the Sea:

At the conclusion and sealing of the song it says: "Mikdash Adonai konenu yadecha, Hashem yimloch l'olam va'ed."

"Mikdash Adonai"

(the future Beis HaMikdash)

is a general matter and the ultimate perfection of all matters,

and especially in the service of man - because the essence of man's service must be "And they shall make Me a sanctuary and I will dwell in their midst"⁷⁴,

Inside him it is not said but inside them,

Inside each and every one,

Make in oneself,

In oneself a vessel and place fitting for the Divine Presence,

And in a more general sense, this applies to the service of making a dwelling for Him, blessed is He, in the lower realms⁷⁴,

And if in this come-

Sefer HaSichos - 5747

The purpose and intention of the entire creation of the world is - the Holy One, blessed be He, desired to have a dwelling place in the lower worlds,

through Torah and mitzvos,

Torah, service, and acts of kindness.

And since this is such a general matter,

one must say that this is an eternal matter in all times and in all places" also during the time of exile after the destruction of the Beis HaMikdash.

In addition, since every important thing requires preparation,

all the more so the Beis HaMikdash

(the third)

- Therefore, Jews must now make a proper preparation for the Third Beis HaMikdash.

And not only a preparation that it should not be "Hashechein esam besoch tumasam",

but in their purity,

and furthermore "uvikdushasam",

each Jew "besocho" becomes a place fitting for the Beis HaMikdash,

a Beis Kedusha",

(through the preparation of "vayikchu li⁷" - leshmi""" the 13"M

(15"")

Words of the Mishkan and the Temple)

- Only more: one makes a preparation and vessel for this Beis HaMikdash itself,

by building a Mikdash Me'at,

and a "house" similar to this Mikdash Me'at.

This is in addition to the fact that all of Torah is eternal

(Tanya, ch. 17.

And in many places. And certainly the Song of the Sea is in the Oral Torah,

and certainly in this very matter that is emphasized,

Hashem will reign forever and ever.

What therefore Chazal say,

that after the destruction of the Beis HaMikdash, Jews are given the ability

[In addition to performing the services of the Beis HaMikdash

(through spiritual service)

- they established prayers in place of sacrifices⁴]

"From the day the Temple was destroyed, Hashem has nothing in His world except for the four cubits of Halacha alone"⁷.

"And I have become for them a small sanctuary" - "these are the synagogues and study halls".

"And I will desolate your sanctuaries",

"Sanctuary, my sanctuary, your sanctuaries, including synagogues and study halls."

"A great house*" - "a house in which they magnify Torah,"

"A house in which they magnify prayer."

Then through establishing a synagogue and study hall during the time of exile - a house

(i.e., not a tent but)

a fixed place that is specially designated for prayer,

or Torah - one makes it into a "miniature Sanctuary",

which is similar to the destroyed Beis HaMikdash,

which is akin to and a preparation for the Third Beis HaMikdash,

"Mikdash Adonai",

by making his Torah

(which is in place of the Beis HaMikdash)

Keva - "he who establishes a fixed place for his Torah" - "through this he draws down from the aspect of a permanent dwelling of the Holy One, blessed be He, as it were",

And so too regarding prayer⁴ - "he who establishes a fixed place for his prayer"⁷.

Shabbos Parshas Beshalach,

Tu BiShvat,

Shabbos Shirah

And more specifically - it is accomplished by making a permanent home for Torah,

Tefillah and Gemilus Chasadim

(the three pillars upon which the world stands)

- "The world stands on three pillars; these things bring a permanent dwelling for the Holy One, blessed be He, etc."

And therefore it was recently proposed - that one should especially endeavor to establish in every place where Jews are found a "Mikdash Me'at,"

a House of Torah,

prayer and Gemilas Chasadim,

and how good - a house of all three things together,

because then each of the three lines adds to the second and third.

And simply: there should be a permanent house where every Jew who finds himself in this place can go in to learn Torah,

pray to the Holy One, blessed be He,

And give <i>gemilus chassadim</i> and <i>tzedakah</i>.

And in addition to this - let this also be a house from which light emanates to the entire surrounding area and to the entire world

(comparable, as it were, to the <i>Beis HaMikdash</i>)

This illuminates the entire city with Torah, <i>avodah</i>, and <i>gemilus chassadim</i>,

for all the Jews around.

Until that this becomes like

(the <i>Beis HaMikdash</i> -)

"My house shall be called a house of prayer for all nations" — so this also influences

upon the descendants of Noah — regarding their seven commandments

[for example, how the Beis HaMikdash protected even the nations of the world]

And additionally, it was also proposed⁵⁴ — that in addition to establishing a general and public "Mikdash Adon-ai", every Jew,

men, women, and children,

should do so in his private home,

in his private room,

in his private domain,

in his private four cubits: making from and in them a 'house of Torah,

prayer and acts of kindness",

so that every single day there should be a matter of Torah study,

a prayer to G‑d,

and giving of acts of kindness or charity⁵".

And also - in one's own soul powers,

and thought, speech and action - that he makes a "Sanctuary of G-d",

a permanent "house" of all his soul powers and his thought, speech and action for Torah,

prayer and acts of kindness""¹.

And in continuation of this - one proposes a new matter upon which to establish the coming year:

Until now, the matter of establishing the "House of Torah,

prayer and acts of kindness" - was one matter among many other matters of increase in Torah and mitzvos.

Standing now at the beginning

Sefer HaSichos - 5747

From a new year and a new period

(as above)

And on Shabbat Shirah,

When the matter of the song is renewed anew,

A new song

[Through all Jews,

men and women,

"Moshe said the song to the men, he says and they answer after him,

and Miriam said the song to the women"""]

including this verse and the answer of "Mikdash Adon-ai konenu yadecha" -

is fitting and most appropriate,

that one should designate the coming year as a time whose main service and primary service,

It should be to establish a "Mikdash Me'at",

a house of Torah, prayer, and gemilus chasadim in every place,

every Jew in his home and his private room and his private four cubits.

That this should not be just another thing among other matters of avodah,

but this should be the primary and foremost avodah of the coming year.

And in the well-known expression - a mitzvah that is "zehir tefi"*"i,

And in the language of Kabbalah and Chassidus⁹ – the "gate",

through which all other matters of Torah and mitzvos are then elevated.

It is understood and simple,

that the matter

(that one should be especially careful)

is not, G-d forbid, a detriment to the other matters,

On the contrary, one must add a new strengthening in all matters of service,

But in this itself, there must be a special emphasis regarding the matter of "that one should be especially careful."

And on the contrary: since this becomes the "gate" to all other matters — every addition and novelty in this "gate",

contributes an addition and novelty in all aspects of service.

Yet another fundamental point in this — regarding the special role of Jewish children in the service:

At the Song of the Sea

(Shabbos Shirah)

there is found a special connection with young children:

The Baal HaHilula related on Shabbos Parshas Beshalach,

Shabbos Shirah 5742,

then the Maharal of Prague

[who was a founder, establisher, and disseminator of Jewish customs]

established a custom

- and if only it would be reintroduced now in all Jewish communities -

that during the week of Parshas Beshalach, he would have all the teachers of young children and all the elders who have young children gather the children on Shabbos Shirah in the courtyard of the shul,

and he would have the teachers tell the children the story of the splitting of the Red Sea,

how the birds sang and danced while Moshe and all the Jews,

Men and women,

sang the song of Az Yashir,

and the small children,

plucked fruits from the sea trees" and

Shabbos Parshas Beshalach,

Tu B'Shvat,

Shabbos Shirah,

fed the singing and dancing birds.

The Maharal would instruct to give the small children porridge,

so that they would throw [it] to the chickens and birds,

a memorial to the Sea [of Reeds] where the small children fed the birds.

Afterwards, the Maharal would bless all the little children,

as well as the parents that they should raise their children to Torah, chuppah, and good deeds.

End.

And one can say and connect this with the words of our Sages, of blessed memory⁵, that 'when the Holy One, blessed be He, revealed Himself at the sea

(at the time of the splitting of the sea)'

They recognized Him first,

as it is stated⁴ “This is my G‑d and I will glorify Him.”

The children whom the Almighty had fed in Egypt

(“He suckled him with honey from the rock and oil from the flinty rock”⁷)

were the first to recognize the Almighty,

because “they saw His Divine Presence already”.

And the “recognized Him” in “G‑d revealed Himself at the sea” - was a most sublime revelation,

to the extent that a maid-servant saw at the sea what prophets did not see,

Ezekiel 26:?.

And this brought about that they

(the children)

should bring to say -shirah "T'chila",

as it is brought in the Midrash"² ' "Who

was crossing the sea and her son in her hand and crying and stretching out her hand and plucking an apple or pomegranate from within the sea and giving it to him etc.

Said praise to the Holy One, blessed be He - the infants,

those whom Pharaoh sought to cast into the Nile, that they recognize the Holy One, blessed be He

(On account of that which the Almighty Himself fed them in Egypt)

etc.,

A handsome and excellent young man would descend and do all our needs, etc.,

And when Israel came to the sea, those children were there, and they saw the Holy One, blessed be He, at the sea, they began saying to their fathers: 'This is the One who did all those things for us when we were in Egypt, etc.'"

According to this, it turns out,

that the children² were the first to bring about the recitation of the Song of the Sea,

including the verse "The sanctuary, O Lord, which Your hands established."

And on Shabbos Shirah every year - it is renewed in the new song over the main point,

that the children "recognized Him first,"

and to bring singing the Song of the Sea "first."

Therefore it is a fitting and correct thing - that in the avodah during the coming year of building a "Mikdash

(Adn-i)

Me'at" - should be given a special emphasis that children,

boys and maid-

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the poor,

should take a main division in this:

Every Jewish child,

a boy or a girl,

should make from their four cubits,

from his room,

his little bed,

his little table, etc.

Every child already has his four cubits,

And for the most part,

And especially in this country,

every child also has a room,

at least a small table and the like]

- a "permanent home",

a house of Torah, prayer, and charity,

where every day he studies Torah there,

Says a prayer to G‑d,

Gives charity,

In a charity box and the like,

And in addition, he also invites his friends

(and girls - their friends)

To his room,

And together with them, he fulfills all these things.

And he also influences them - that they should also do so.

And one should add to this

(as was discussed at length previously¹)

In order to add to this strengthening and permanence of the matter - every Jewish child should have,

receive his own siddur

(prayer)

his own Chumash

(or another Sefer Torah)

and to distinguish,

a personal charity box

[and write there

(on the page that comes before the Siddur begins)

"The earth is the L‑rd's and its fullness" י

(or in

A Roshei Teivos - "Lah"u")

and his name,

as is the custom of Israel]

And if one will add more in his fixed commitment to fulfill the three Aniyim,

having with him his own siddur in which he can say a prayer,

his own Chumash in which he can learn a topic in Torah,

or learn Alef-Beis,

It is the custom of Israel that one begins teaching a child

(for the upsherinish,

or every child according to his measure)

the alef-beis not merely from a chart where only the letters themselves appear,

but from the letters of the alef-beis as they are printed in a sefer Torah,

in which one can learn Torah; and among Chassidim there was a custom — to learn alef-beis from the "title page" of the book of Tanya⁶⁴.

And besides this it covers

(protects)

still more sweet words,

so that the child can kiss it physically and eat,

consequently - also a good kiss and 'Your Torah is within my innermost parts' spiritually]

And a personal charity box - into which he puts some of his own money"'

(which the parents give him,

or he receives as a prize for diligence in Torah etc.)

Shabbos Parshas Beshalach,

16th of Shevat,

Shabbos Shidah

And even when it comes to a very small child,

before he begins to speak,

even a one-day-old infant - these instructions apply to him as well

(both making a "house" of Torah, prayer, and charity,

and also having,

Give him his own siddur,

Chumash and tzedakah pushke because he already has his four cubits - David, whose parents

(or brother or sister)

hang on him "Shir HaMaalos" etc.

(Torah)

and learn a matter in Torah

(in his Chumash)

For my mother,

and pray prayers and blessings

(in his siddur)

Because of him and for him,

and give charity for his merit

(in his charity box)

And through that which one is involved in this “first” with the children

(Corresponding to that which "they recognized him first")

- will also come to them through their parents,

"And he shall turn the heart of the fathers to the children - through 'nnisy'"

As one sees tangibly that it is easier to influence their children,

because they grasp onto new matters with enthusiasm; and one also sees,

that through them comes an increase in the enthusiasm of the parents.

And may it be His will that through the increase in "from the mouths of"¹ infants and sucklings You have founded strength' -

"There is no strength except Torah" – will then more quickly bring about the "subduing of enemy and avenger",

"Ours is the victory" in all matters which are "enemy and avenger",

until in a manner that there remains no impression at all from any opposing thing,

and this is accomplished in the way of peace,

through "There is no strength except Torah",

whose ways are ways of pleasantness and all its paths are peace¹,

And at the conclusion of the Mishnayos – "Hashem found no vessel that holds blessing except peace,

as it is said, 'Hashem oz'"

(There is no strength except Torah)

"To His people He gives strength, G‑d will bless His people with peace."

Until this perfection - including the gatherings of the exiles through the merit of the Mishnayos⁵" - in the true and complete redemption,

as it is written⁴ "And the spirit of impurity I will remove from the land,"

and it will be "And the glory of G‑d will be revealed and all flesh will see together"⁷.

And from "This is my G‑d and I will glorify Him" at the Song of the Sea, one comes to "In the future, the Holy One, blessed be He, will make a circle of the righteous, and each one will point with his finger, as it is said,^* 'And it shall be said on that day: Behold, this is our G‑d; we hoped for Him and He saved us; this is G‑d; we hoped for Him; we will rejoice and be glad in His salvation.'"

As the conclusion of Tractate Taanis

(The end and conclusion of all matters of fasts and their reason"⁷¹)

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In fulfillment of the promise 'You have desired, Hashem, Your land,'

'Show us, Hashem, Your kindness, and grant us Your salvation,'

'That glory may dwell in our land,'

'And our land will yield its produce,'

And one will eat from the fruits that the Land of Israel is praised for,

And there itself - from the 'Trees of Jerusalem'² in Jerusalem, the holy city,

And there itself - from the fruits that will grow in the

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the third Beis HaMikdash,

as our Sages said■ "When Shlomo built the Beis HaMikdash, he included in it all kinds of trees, and at the time that the trees in the field produce fruit, those in the Temple produce fruit, etc."

In the future, the Holy One, blessed be He, will restore them, etc.

And speedily, in our days, literally,

And with joy and a good heart.

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