English translation — משיחות ש״פ לו לו, ח׳ מדחשון ה׳תשמ״ח

A.

This Shabbos is tomorrow, the seventh of MarCheshvan,

The day which marks the end of the period of aliyah leregel in the month of Tishrei

(during the holiday of Sukkos)

,

and the beginning of the period of the service of every Jew in his home and in his place,

"every man under his vine and under his fig tree"¹

(in Eretz Yisrael and consequently the air in the diaspora)

,

to fulfill his mission and his work in the world²,

as understanding from that which the Mishnah says³,

brought down to Halacha in Shulchan Aruch⁴,

that the request for rain

(in Eretz Yisrael)

begins from the seventh of MarCheshvan,

"Fifteen days after the festival",

So that the "last one in Israel" should already be able to come home, "and the rain will not detain him"⁵,

And as the Shach writes that "Whenever the Jews would ascend for the pilgrimage, they could not reach their homes after the festival except in fifteen days

(the seventh of Cheshvan)

And it seemed to them as if they were still in the Land of Israel occupied with the matters of the festival",

And then begins the service of every Jew in his home and in his place.

And the matter of the 7th of Cheshvan

(the conclusion of the festival period and the beginning of the service of each one in his place)

— like all matters

1)

Language of the verse — <em>Melachim Aleph 5</em>,

5.

<em>Michah 4</em>,

4.

2)

In 27 — see also <em>Likutei Sichos</em> vol. 20 p. 54 and onward.

377 and onward.

551 and onward.

See there d 297 and onward.

3)

Ta'anit 10.

1.

4)

Acha r-s 107.

Shulchan Aruch Admur HaZaken there.

5)

Shulchan Aruch Admur HaZaken there.

And likewise in Rittvia Ta'anis there.

(See Likkutei Sichos Chelek 20, chapter 54, note 6)

.

4)

Hosafos Mi Pri Megadim, Seif Katan Miz.

And see to take your praise,

Earth.

2.

From the Holy Temple — there is also now in the time of exile and also outside the land,

And especially that in this time the halacha and actual practice is,

That one asks for rain in the Land of Israel starting from the 7th of Cheshvan,

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

as they do also today,

Therefore, the enactment of the Sages who instituted asking in Eretz Yisrael on the seventh of Marcheshvan was not nullified.

Until then this also applies in the present time in the Diaspora — as the law is"⁶,

that if one wrote in a document "after the festival,"

the intention is — "fifteen days after the festival,"

because until then it is still "as if.

.

occupied with matters of the festival."

B.

From this it is understood,

that standing at the beginning of a new era,

on this Shabbat that follows the seventh of Cheshvan

[when the seventh of Cheshvan reaches its completion

(in a manner of "yivulu"⁷)

,

and also: the "yochal" of this Shabbat is from the "torach be'erev Shabbat"⁸ on the seventh of Cheshvan]

,

When one is at the beginning of the transition from the state of "being occupied with the matters

7)

from its essence the entire world drinks

(see Taanit 10,

Rashi's commentary)

.

8)

And the practical difference in law also outside the Land — if an individual erred and asked for rain from the seventh of Marcheshvan onward, he is not obligated to repeat [the prayer]

(Shulchan Aruch Admur HaZaken Orach Chaim section 17 end of section 1.

Rashan)

.

9)

Shulchan Aruch Admur HaZaken ibid.

See Likkutei Sichos 8·20 there

(page 55.

and footnote 3)

.

11)

Genesis 2,

2.

See the word "Vayechulu" in Ohr HaTorah, Bereishit, volume 1, p. 42,

2ff.

Berachah 3, Tehillah,

1ff.

The aforementioned discourse of the second day of Rosh Hashanah this year.

12)

Language of our Sages — Avodah Zarah 3,

A.

ש״פ לן לו,

8th of Marcheshvan!

the habit\ to the work each one in his place in the world — is now the time\ to remember oneself

(and all around him)

Regarding this,

the “intertwining” of the forces of the past month of Tishrei and using them etc. in the service of,

and Yaakov went on his way"** during the coming year.

As is known,

that

(month)

Tishrei is the letters of rushiach⁹: just as a,

head* leads and gives vitality to all the limbs of the body,

Similarly, the month of Tishrei leads and gives vitality to the service throughout the entire year.¹

And especially the festivals in the month of Tishrei — which are all-inclusive festivals¹¹׳,

One derives from them powers to perform the service throughout the entire year,

[From Rosh Hashanah one derives awe and acceptance of the yoke for the entire year,

From Yom Kippur — one derives repentance for the entire year,

From Sukkot — one derives joy for the entire year]

.

3.

In addition to the general service of the coming year

(In

13)

See also Likutei Sichos, Chelek Nun (volume 50) with

(p. 555)

.

Chelek Heh (volume 5) with.

14)

This is the distortion of the day N■ of the weeks 5708, saw from put see 173)

.

Discourse Shma•! 5707

(Copied in the introduction to the pamphlet here — Meh"am 5711, p. 78 and onward)

.

And see above p. 9 and onward.

15)

Ketubot 66,

See and examine.

16)

the language of the verse — and he gave heart,

B.

And see the references in the places of the previous note.

And see there.

17)

Baal HaTurim on the Torah, Ekev 11,

12.

And see the maamarim of the Admor HaZaken, 5569, page 238.

Ohr HaTorah, Sukkos, page 401.

Sefer HaMaamarim 5661, page 286.

Tatte Vav, page 276.

18)

to take, you shall bring from,

3.

Bashevis Maz,

A-B.

Rosh HaShanah Noach,

A-B.

Atteres Rosh, Shaar Rosh HaShanah, at its beginning.

19)

See the discourses of the Admor HaZaken of 5566 (1806), p. 12¹² sheet.

Ohr HaTorah, Brachah, p. 1866.

Sefer HaMaamarim 5654, p. 36.

5656, p. 670.

5712, p. 49.

And the discourses of the Alter Rebbe and Ohr HaTorah, see note 17.

All the matters of Torah and mitzvos)

On which one takes powers from the month of Tishrei — every year also has special matters and avodos in which the main emphasis and exertion should be

(The gate through which all other matters of avodah are then elevated)

.

This year — we see openly two distinct things: a)

It is a Shnas Hakhel,

b)

The number of the year since the creation of the world is

(5000)

5748 — a year of joy

(That is: one should be joyous)

.

That is,

that the unique service of the present year consists of: a)

utilizing every opportunity to fulfill the matter of,

"Hakhel the people, the men, the women, and the children, and the stranger, so that they may hear, and so that they may learn, and fear the L‑rd your G‑d, and observe to do all the words of this Torah, etc.*'* all the days that you live on the land*'*,

as discussed at length recently**.

b)

a special emphasis on standing with joy in all,

the people • Jewish matters,

And certainly not the service of G‑d — the study of Torah and fulfillment of the commandments,

Including and especially — in the aforementioned service of.

Hakhel".

And upon both matters —,

Hakhel" and,

Simchat* — one takes strengths from the month of Tishrei in order to actualize them in

20)

See Sefer HaSichos 5749 p. 22.

Lekachad 4th 5748,

B.

And more.

21)

And he went to him,

12 and onward.

22)

See letter of 6 Tishrei year 78.

Above, ibid.

And more.

Sefer HaSichos - 5748

The service of 'Hakhel' and joy throughout the entire year:

Hakhel:

Although the mitzvah of Hakhel was fulfilled

(in the time of the Beis HaMikdash)

on the night following the first day of the holiday of Sukkos²,

It can be said that the entire year is a 'Hakhel year',

Because the fulfillment of the mitzvah of Hakhel is indeed 'dema!' due to the influence in,

'to fear the Lord your God all the days that you live upon the earth',

And all the more so in this year in which the mitzvah was fulfilled.

That is,

That from the fulfillment of the mitzvah of Hakhel in the month of Tishrei,

on the holiday of Sukkot

(the time of our rejoicing)

— one took strength for "ליראה את ה׳ אלקיכם" throughout the entire year,

and.

על כל הימים".

ועד*ז איז אויר איצטער: פון דעם ״הקהל' אין דעם חודש תשרי — ווען אידן זיינען געווען צוזאמען און גע־ דאוונט געלערנט און געפראוועט די ימים טובים צוזאמעז — נעמט מעז דעם כה אויף טאו אין "הקהל' במשך דעם גאנצן יאר.

"תשמח":

כאטש אז איז אלגעמייז קומט מען איצטער — למחרת ז׳ חשון — פון גאנצז חודש תשרי,

און מ׳נעמט כחות פון דעם גאנצן חודש,

צוזאמען דער־ מיט זעט מען אז דער סיום וגמר פון אלע מועדי תשרי איז.

Time of our joy*.

D.

E.

So the last,

Impression* of the month of Tishrei with which one carries out the service during the year is —

23)

Mishnah Sotah 9,

1.

And the chapter of the laws of Chagigah, Perek 3, Halacha.

The joy of "Zman Simchaseinu*

(And in the aforementioned language: until 7 Cheshvan "it was similar to them as if they are still.

.

Engaged in the matters of the festival',

The festival of Chag HaSukkos,

.

Zman Simchaseinu*)

,

that in addition to being his.

Festivals for joy* including all the festivals,

is Sukkot and Shemini Atzeret

(and Simchat Torah)

distinguished thereby that he is also "time of our joy"*

(from the same as Passover —.

time of our freedom*,

And Shavuos — "the time of the giving of our Torah*)

,

And in particular, that it is also in addition to the other festivals: eight days

(from the Torah)

of joy,

and nine days rabbinically

(unlike Pesach — seven days from the Torah,

and eight rabbinically)

,

Which also indicates an increase in the quality of joy.

As we see it emphasized in the custom of Israel,

that the joy on Sukkot

(and particularly from the Simchat Beit HaShoeivah)

,

and especially on Shemini Atzeret and Simchat Torah — is much stronger than the joy on other festivals.

From this it is understandable,

So in addition to this, when the joy of,

Zman Simchaseinu* is the source from which we take joy for the entire year.

(as above)

,

Also all matters of the month of Tishrei are drawn through the channel of joy — because.

Zman Simchaseinu* is the conclusion and completion of the festivals of the month of Tishrei*¹,

From which we then go out to the service in the world.

The matter is further emphasized in the establishment of this year — when

Shas to us to us,

Month of Marcheshvan

Gleyer from,

Time of our joy'

(And its conclusion — Shemini Atzeret and Simchat Torah)

Is still in Shabbat Bereishit

(Without interruption in between)

,

What,

On your joyous day — these are the Shabbats¹⁵"; and according to the well-known adage that as one conducts oneself on Shabbat Bereishis, so goes the entire year — it follows,

that in addition to the joy that is drawn from,

Zman Simchaseinu¹⁶,

one has in this the additional power of,

Shabbat Bereishis¹⁷ which comes immediately after,

Zman Simchaseinu¹⁸.

And all this is further — and primarily — emphasized because the entire year is His name,

5748¹⁹ — a year of joy.

This is indeed understandable,

That in addition to the joy that must be present all year and in all times²⁷

(As is known, the service of G-d in general must be,

with joy and a glad heart"^ which the joy is drawn from,

the time of our joy²¹ each year — there must be in it a special addition and emphasis this year,

Consequently, the

time of our joy²² in this year must give more strength for joy throughout the entire year,

תשמח²³.

D.

From this one understands,

that standing on the day of the morrow of the 7th of Cheshvan,

when one is on the verge of entering the daily service of the new

25)

Beha'alotecha 1,

1 and in my books etc.

26)

Likutei Sichos, Vol. 2, p. 449 — in the name of the Alter Rebbe.

Likutei Sichos, Vol. 8-9, p. 556.

And see there.

And see below, p. 10.

27)

See Rambam, end of Hilchos Lulav.

28)

Come here,

Pez —.

And it is known to all, the section of the Ari, of blessed memory, on this verse

(Tanya, chapter 26 — page 33,

See there.

And see Sha'ar Ruach HaKodesh of the Arizal

(10,

b. in the publication of Jerusalem,

5672.

33,

2 — Azrak 5780.

333 120,

1.

386,

1)

.

year,

each one by himself in his place — one must specially arouse and take upon special powers from the month of Tishrei also that their day is the two essential services of the year —,

Hakhel²⁴ and,

Tismach²⁵ — that is, when each one finds himself,

under his vine and under his fig tree²⁶

(not only when one stood in arousal during the month of Tishrei)

.

And according to what is known, that the festivals of the year etc. have a connection in their matters to the Torah portions that are studied in the times in which the festivals occur,

It is understandable that since this Shabbos is after the 10th of Cheshvan, we read Parshas Lech Lecha

(And the 7th of Cheshvan itself comes out in the parshah)

— so we take from the parshah

(And especially from the conclusion of the parshah — the weekly portion of Chumash of this Shabbos)

to extract a lesson and empowerment regarding the

(general,

and especially the)

distinct service of this present year —,

Hakhel²⁷ and,

Simcha²⁸,

And in particular — as one fulfills it by entering

(after the [month of] Cheshvan)

into the day-to-day life,

a man under his vine and under his fig tree²⁹.

5.

The matter in this:

As a conclusion²⁰ of our parshah — Parshas Lech Lecha — it discusses a general and fundamental matter in Judaism²¹: the commandment of circumcision.

From the simple meaning of the verses in our parshah, it is understood that in the commandment of circumcision there is a great novelty:

29&gt; Shelah only hungry.

30)

that all that is born after the sealing

(like the vineyard of Yavneh,

*4

31&gt; see.

It says in Likkutei Sichos for the week and section etc.

Sefer HaSichos - 5748

About that which the Almighty told Avraham regarding the mitzvah of circumcision

(when Avraham was ninety-nine years old■³)

was Avraham at the ultimate elevation: all those years he fulfilled all the mitzvos before they were given,

And as it is written, 'Because Avraham hearkened to My voice' — 'the numerical value of the word eikev [equals] years Avraham hearkened to My voice etc.'

(At three years old he recognized his Creator)

"³,

And in a manner of "Haleid and Natua"* ³³ — level after level.

And after all this, the Almighty says to him, "Walk before Me and be perfect — walk before Me with the mitzvah of circumcision and in this matter you will be perfect*•³,

d.

e.

So, not looking at all of Avraham's elevations until then, he is still not.

tamim*,

And on the contrary — "As long as the foreskin is present, you are defective before Me³,

And specifically through circumcision he becomes.

Tamim*,

And the concept of "tamim*

(regarding a "baal mum*")

is not only in the limb in which the blemish is,

but in the entire person.

And one can say that the novelty in the mitzvah of circumcision is,

that a physical flesh limb of a Jew becomes a covenant between Jews and the Almighty,

“This is My covenant.”

.

Between Me and you and between your seed after you*•³,

And an eternal covenant — this is through "My covenant in your flesh for an eternal covenant"³.

And thereby one can understand the reason why specifically through the mitzvah of circumcision Avraham becomes "tamim*: as long as he fulfills mitzvos and does all the great lofty matters but this remains in spirituality,

is still not the matter that this has taken him over completely; when it becomes however "My covenant in your flesh*,

in the physical aspect,

And in particular — in such a way that it remains forever — it shows that his bond

(covenant)

With the Above, He completely overtook him,

And therefore He lifts him up so that he becomes "tamim*,

"tamim* in his entire existence, even in the spiritual matters which he had previously fulfilled

(and will later fulfill)

.

For example: When one lifts a building from its foundation — it becomes an elevation in the entire building".

Likewise, when one lifts the lowest level in "a small city, this is proper"*■* — the physical aspect — becomes "tamim* in all levels and parts of the person,

until also in his head, brain, and skull

(encompassing)

on the head etc.

Furthermore, there is an even greater novelty: the Almighty says to Avraham, "והיתד."

My covenant in your flesh for an everlasting covenant* — and seemingly, how can this be: "בשר• און "עולם*

(eternity)

are opposites.

Every physical entity is perishable",

And as it says in the verse³* "עפר אתה ואל עפר

32)

Seretener 17,

and onward.

33)

Toldot Ker,

5 and in Rashi.

34)

Nedarim 32,

Section aleph of Rashi there.

And more.

35)

Our portion 12,

9.

36)

Our portion 17,

1 and Rashi's commentary.

Nedarim 32,

1.

37)

Rashi there.

38)

Srashtenu 17,

10.

39)

There,

p.

Parshas Lech Lecha,

8 MarCheshvan

Tishrei-.

Accordingly, it seemingly emerges that after the body becomes nullified

(dust)

the covenant becomes nullified.

Nevertheless, also the Almighty 'everlasting covenant' — because the 'intermediate' between 'between Me and between you'

(the Almighty with Jews)

comes from the Almighty Himself,

as He has the power to establish an 'everlasting covenant' even in 'your flesh',

in a truly eternal manner,

so that in this there can never be any change,

even after 'to dust you shall return'.

Furthermore: the 'everlasting covenant' is in such a manner,

So at every moment the mitzvah is renewed.

as explained in m*a,

So in the mitzvah of milah there are two matters: a)

removal of the foreskin — is a one-time action

(after one has removed it once, it is not possible to do it again)

.

b)

that the person is circumcised — who has entered into the covenant of Avraham Avinu.

What the concept is a continuous mitzvah,

What is renewed each and every moment anew: every moment he enters anew into the covenant of Avraham Avinu.

And just as this is regarding the mitzvah of milah by Avraham Avinu — so is this in "your seed after you",

for the bris milah of every Jew

(and a woman is considered as if she was circumcised)

,

as we say in the text of the blessing

(at a bris milah)

— "To bring him into the covenant of Abraham our father*: then through the mitzvah of circumcision — the child becomes entered into 'My covenant in your flesh for an everlasting covenant*.'

6.

With this one will understand what the Gemara says:

that "without a mitzvah

44)

See also Likutei Sichos vol. 25 p. 87 ff.

45)

Avodah Zarah 27a,

A.

46)

Shabbos 130,

A.

That they accepted upon themselves with joy, like circumcision, as it is written, "I rejoice over Your word like one who finds great spoil" — they still do it with joy

(that they make a feast")

*.

Rashi explains on this: "I rejoice over Your word — a unique saying that preceded other sayings, and it is circumcision that Israel does and rejoices over it,"

for all other commandments do not testify at every moment, such as tefillin, mezuzah, and tzitzis, which are not [fulfilled] when one is in the field or naked in the bathhouse,

but this one testifies about them forever,

as we say in Menachos: concerning David who saw himself in the bathhouse and was distressed, saying, 'Woe is me, that I am naked of all commandments,' once he remembered the circumcision, his mind was put at ease.*

One must understand:

a)

King David surely fulfilled

(even in the bathhouse)

the commandments "whose obligation is constant and does not cease from a person even for a moment all his days,"

to believe in G‑d,

not to believe in any other,

to unify Him,

to love Him,

to fear Him, etc.

[And even if one is not required to contemplate there on matters that bring to faith and love and fear, etc. — but revealed faith comes to every Jew every moment,

as explained in Tanya that "even the most lightweight and the sinners of Israel give their lives for the sanctity of G‑d."

.

47)

Tehillim 119,

162.

48)

Rashi there — s.v. Mimche.

49)

Shem there — s.v. Sason Anochi.

And see Rashi to Tehillim, 'Atim Sason Anochi': Our Sages explained the shadow of the word that David built the spirit etc.

50)

43,

b.

And see also Yerushalmi end of tractate Berachos.

Also brought in Rashi on the phrase "amarto" — Megillah 66,

a.

51)

In Rashi to Tehillim there: "He looked."

52)

The letter of the clarifier before the introduction of our the tinud•

53)

Piyat.

Sefer HaSichos - 5748

Without any knowledge and contemplation etc./ after King David]

,

And on the contrary — they are there commandments which are the foundation and root of all the commandments entirely*־.

So how could David say that he is,

bare of all mitzvos"?!

b)

What is the meaning of •since he remembered the word his mind was settled« — did David not remember that he was circumcised??

c)

And what does the great joy of the mitzvah of circumcision consist of — such that the Gemara gives an example that,

every mitzvah,

that they accepted upon themselves with joy like circumcision etc. they still perform it with joy"?

This is understood according to the aforementioned explanation of the innovation of the mitzvah of circumcision:

When Avraham had faith in G‑d,

love of G‑d and fear of G‑d, etc.

(which Avraham certainly had these matters before the commandment of circumcision)

— which are commandments primarily in the spiritual — one could not call him,

tamim",

And on the contrary —,

you are blemished before Me": specifically through the mitzvah of circumcision —,

"And My covenant shall be in your flesh for an everlasting covenant" — he became,

"tamim"

complete are all his matters.

So too by David: even though David knew,

furthermore — felt that he had faith in G‑d and love of G‑d and fear of G‑d etc. —,

"he was distressed" and he said,

"Woe is me, for I am devoid of all mitzvos."

[Not "bare" simply, G‑d forbid,

Only,

bare of all mitzvos\"]

,

and because of these mitzvos

(which are in the spirituality of man)

one cannot yet call him,

tamim"

54)

See Tanya ch. 4.

Rema.

And see the "Commentary" of the Rambam, Hilchos Yesodei HaTorah, beginning of ch. 2.

On the contrary — he is like a,

a blemish": but at the time,

Mentioned in circumcision, his mind was settled• — because the mitzvah of circumcision brings about that he should be,

perfect"

(opposite of,

cunning from the commandments)

,

because the commandment shows that the covenant and connection with the Almighty takes him now completely through,

until this reveals that he is,

"perfect" in all his affairs

(atmosphere of faith and love and awe etc.)

.

That what David,

mentioned in the word "Milah"

(Although he remembered and knew about it constantly)

is not in the one-time commandment of Milah

(removal of the foreskin)

,

but in the fact that the performance of the commandment continues every moment — specifically this accomplished,

"his mind was settled",

because from the aspect of the detail of the removal of the foreskin which was a long time before this — now he

(in the bathhouse)

Not any actual performance of a mitzvah in physicality,

• But at the time,

mentioned in the word" that this is a performance of the mitzvah at every moment⁴⁰ —,

his mind was settled.""

With this you understand the greatness of the joy of the mitzvah of circumcision — since that specifically through this mitzvah becomes,

My covenant in your flesh, an everlasting covenant"": a covenant specifically

55)

See Mefaaneach! Footnotes, chapter 5, section 18.

And Sh.N.

Likkutei Sichos, volume 3, page 759 and onward.

And see also responsa Maharich Or Zarua", section 11.

(Copied from Mefaaneach Tzfnot there in the note)

In explanation of the aforementioned Chazal regarding King David.

Torah Sheleimah, our parshah, chapter 17, letter 101.

56)

Rashi's language in Shabbos there: "All other mitzvos do not prove every hour like this one, but this one testifies about them forever."

57)

And the additional novelty in the matter — that even though there is the reason of "the pain of a minor"

(Kesubbos 8,

a)

,

And until there are those who say

Shabbos Parshas Lech Lecha,

8 Marcheshvan

In the physical flesh" what opens that hand should be,

tamim•

(in all the matters that were decreed)

,

and in a manner that,

covenant of the world•,

eternity

(Air after the nullification of the body)

,

and moreover — without performing a mitzvah that continues every moment.

And therefore the Gemara also says,

"Every mitzvah that they accepted upon themselves with joy, like circumcision etc., they still perform it with joy." — because since the mitzvah of circumcision goes through the physicality of the body,

it shows that it goes through entirely,

until that this is a.

eternal covenant,

Therefore,

When one received the situation with joy,

Still do it with joy* — in an eternal manner forever.

7.

Until how the connection of the portion of Milah

(in our portion)

with the matter of joy

(year,

Rejoice*)

— is to you a connection of this with the second matter in this year — the year of Hakhel:

The mitzvah of Hakhel is its matter —,

"so that they may hear and so that they may learn and fear the L-rd your G-d and observe to do all the words of this Torah etc."

d.

e.

In other words, to strengthen the covenant

(Abudraham, Berakhot, Gate 3.

Hagahot Maimoniyot, Milah, ch.3, hal.3)

That from this feast he derives the blessing of Shehechiyanu on the money of circumcision — from his deeds, he does with joy.

And on the contrary: this matter emphasizes that the drawing down of divinity is specifically through 'in their flesh'.

(lower ones)

as it is in its seventh,

that feels the matter in the covenant of circumcision,

as explained elsewhere

(Likkutei Sichos, vol., p. 48)

.

58)

To note from the continuation of Samach Tesamach 5657

(Sefer HaMaamarim 5657, see p. 279 yaileid)

— that the essence and completeness of joy is specifically the joy of his marriage,

for it is joy over a physical match,

and likewise the joy is also in physicality.

And so — this is also at the joy of the covenant (circumcision),

For the purpose of marriage is the end and birth of children

(and bridal canopies)

,

and the main joy of birth is at the time of the feast and banquet (may it be said)

(and a woman is like a bride in her wedding

And what became,

at Horeb” between their kinds also upon fulfillment of the Torah and the mitzvot"⁶,

like the Rambam rules” regarding the mitzvah of Hakhel, so,

They are obligated to prepare their hearts and incline their ears to hear with awe and fear and joy with trembling, as on the day it was given at Sinai.

.

As if he was now commanded in it and hears it from the mouth of the Almighty*,

And a covenant on,

All the days that you live on the earth* — un*til,

Eternal covenant*.

And it can be said — also in the manner of a continuous action and deed,

Then the,

to fear the Lord your God, to keep and to do all the words of this Torah... and they are renewed every single moment anew.

a*d as the commandment on Tum*tz in general —,

Every day they should be new in your eyes*⁶²,

But not only,

they should be in your eyes*,

but,

Gather the people*,

Then in each of them the covenant is renewed in a manner of actual newness*,

Regarding how the mitzvah of circumcision is a mitzvah that is ongoing at every moment.

And this is related to,

the men, women, and children* — because the mitzvah of circumcision was given to all Jews,

,

to your descendants after you*,

men and children,

and also women — as if they were circumcised.

And to add:

In the merit of the Bris Milah that was performed for Avraham

(as related at the end of

Sefer HaSichos - 5748

our Parsha)

"He made a covenant with him regarding the giving of the land,'"

Covenant Between the Parts (Bris Bein HaBesarim)

(as related earlier in our Parsha)

— on the ten lands

(,

the Kenite, the Kenizzite, and the Kadmonite, etc.)

,

And if this contributes to the completeness of the fulfillment of the mitzvah of Hakhel:

The mitzvah of Hakhel is at a time when Jews are settled on their land.

In this itself, there are levels: whether all its inhabitants actually,

or not,

all• literally, etc.

The greater completeness of,

All its inhabitants upon it is,

Of course,

Specifically during the,

upon it

(upon — the Land of Israel)

is like completeness — d.

h.

When we will have all ten lands.

Ch.

According to the above-mentioned — one will understand how the Parsha of Milah

(in our Parsha)

,

expresses* the essence of the service of the new era that begins now

(only the 7th of Cheshvan)

of doing the service of Simcha and Hakhel during the coming year:

During the month of Tishrei,

the,

abundant in festivals",

and,

it is replete with all,

winepresses within it, blessings within it, etc.* —

63)

Tur Yoreh De'ah siman 240.

See the ' and B'Ch there.

And see Nir P. 6,

9.

Rashi on our section 17,

50.

And see L'So-Sh Chania 7' 60 and these

(In the explanation of the Yerushalmi that the verse mentions that moment that [G-d] cut a covenant with Avraham my father

(as stated regarding the covenant between the parts)

From the three covenants that were made regarding the commandment of circumcision)

— that in the general covenant and the commandment of circumcision is also included the covenant between the pieces

(that then was the beginning of the general covenant)

.

64)

Our parshah 15,

Yam.

And it is fitting to the holy Chakiah of 53.

65)

Chinud Mitzvah Tarev.

66)

See in Orach Chaim Petzib

(Diyah and Mish)

.

Shra Adheiz Oyeh there sib? Addition to Shulchan Aruch Admor Hazaken

(Lehavdil bein chayim? Muvbravne?)

Woe, Sklia, m-ch.

67)

And precious vessels,

Ch.

And see above, sec. 9.

The Jews had a power from above

(From the aspect of the essence of time of merit and the festivals)

to stand in joy and stand united,

Ivo A.

Hakhel",

And being occupied with mitzvos and prayers to Hashem —,

to fear the L‑rd your G‑d".

In particular, in the shul and study hall of the Rebbe, my father-in-law, the Rebbe.

[And here is the place to express on behalf of all chassidim a yasher koach and great satisfaction to those chassidim who came "in your flesh"

(in addition to spiritually)

to celebrate,

"Hakhel" in the shul and study hall of the Rebbe, my father-in-law, the Admo"r — as befits chassidim,

demonstrate also in their body the feeling of the heart,

this comes around in,

"your flesh" — come to prove,

"Hakhel" in this place.

And one should elaborate on this.

And it is unclear.

And elsewhere, etc.]

.

That is all in the month of Tishrei,

And until the 7th of Cheshvan when one still feels,

as if.

.

Occupied with customary matters\"; whereas after the 4th of Cheshvan a new period begins in the avodah with joy and the avodah of Hakhel,

Because then one no longer has openly the powers of the month of Tishrei, and one no longer stands all together,

And on the contrary — each one has gone to his place,

,

every individual, each person under his vine and under his fig tree, dispersed"" to fulfill his mission in the world,

and others begin emphasizing the emphasizing of their own personal and similar concerns

(which sometimes interfere with true joy)

.

That one should — that

(one has nothing to say)

one must not be downcast,

68)

Berachah 33,

25 and the Parsha.

Delivered in the sichot of the nights of the 3rd and 5th of Chag HaSukkot of the year 6.

Shabbos Parshas Lech Lecha,

8 Mar-Cheshvan

and 5

Or rather: “from him in holiness” — the new period in this year.

(after 7 Cheshvan)

brings with itself a higher,

the higher avodah: that even when one goes out

(after 7 Cheshvan)

into the physical world,

,

in your flesh— and in the secret of the city to increase the festivals and blessings and spirituality of the month of Tishrei.

—

When and where there is a place or the height of joy and the flipside of Hakhel,

One should bring there joy and Hakhel — unity among Jews,

Through that which one gathers together from time to time,

And one celebrates together a joy of a mitzvah,

A family celebration etc.,

And from this unity and joy from time to time — one draws down unity of Israel and joy also when each one returns home,

Also in one's home — one makes from time to time a,

Hakhel* of all members of the family,

and permits joy,

And thus in his place of work — from time to time one makes a ♦gathering• and joy,

And what then extends even when each one finds himself alone.

And upon this we have the lesson and empowerment even from the portion of Milah that was read today

(on the day after the 7th of Cheshvan — when one is at the point of entering into the service in the world)

— then on the contrary: the highest service is to engage in "My covenant in your flesh",

in the physicality of his body — this is even higher than spiritual services alone,

which in the broad sense is.

Your flesh includes air and finds itself in the physical world

(— pertaining to the situation in the month of Tishrei)

,

69)

Birkat Noach,

and.

and sh-n.

and includes also — that in addition to joy in spirituality and from the soul, there comes also a joy in physicality,

And in addition to the "Hakhel" in spirituality and from the soul aspect, it also comes down into a "Hakhel" in physicality,

That one gathers together simply and stands with joy simply,

Specifically in his physical matters,

In children, life, and ample sustenance,

And through this one is more certain that the connection with the Above takes place completely,

And therefore specifically through this does a Jew become a "tamim" — complete in all his matters,

Also in the matters that he did during the month of Tishrei,

And the Above promises that it becomes a.

Eternal covenant,

In an eternal manner,

And in addition — that this is renewed every moment.

9.

All this is emphasized even more — on the Shabbos after 4 Cheshvan,

Where the "eat on Shabbos-" is from the "toil on Erev Shabbos-":

Joy: "On the day of your joy — these are the Shabbosos-".

Hakhel — "to assemble congregations every Shabbos etc.-".

And Shabbos,

that our enjoyment and rest and all your work is done ■,

until into the physical world

(“your flesh–)

— gives strength that one should deal with all these matters with pleasure and rest of the soul and rest of the body

(.

your flesh*)

.

And from it are blessed all the days” — the coming days,

And further, and mainly — all the days of

70)

Sh*an of the Alter Rebbe, Orach Chaim 261:3.

71)

Mechilta and Parshat* Yitro, 2,

M.

Mishnah and Shulchan Aruch

(And this is from that and this)

Orach Chaim 306:8

(Section 21^ 72)

72)

Zohar Part 2:63

b.

68,

a.

Sefer HaSichos - 5748

This year — then with God? 1 year of Hakhel and a year of joy

(5748)

,

In a manner that David takes all of Israel,

his soul and his body,

in spirituality and physicality,

and in a manner of "everlasting covenant."

י.

והמעשה הוא העיקר ”

וויפל מ׳האט ביז איצטער געטאו אין די פעולות פארבונדן מיט הקהל און וויפל מ׳איז געשטאנען בשמחה — דארף מען איו דעם אלעמאל צוגעבן מער און מער,

מעלין בקודש,

ובעיקר איצטער — דורך דעס וואט מ׳ברענגט עם אראפ

(ניט נאר אין רוחניות,

נאר)

איו גשמיות העולם,

"In your flesh."

And the claim,

that one is exhausted,

One must rest until the next actions etc. — on the contrary: one mitzvah brings another mitzvah,

A mitzvah "pulls" along with it,

gives strength and encourages to do another mitzvah.

And the question: from where does one get strength? — the answer is in today's haftarah:

"And those who wait for the Lord will renew their strength."

As the interpretation of this,

That "those who await G‑d" exchange — they replace with the Almighty the tormented powers for new ones,

fresh powers.

And in a different style: At night, it is "In Your hand I entrust my spirit",

And in the morning it is.

The return [of the soul] — the Almighty restores renewed new powers — he becomes a.

a new creation.

73)

Avot 1:17.

74)

ibid. 4:2.

75)

Isaiah 40,

31.

76)

Also note from Metzudat David on Isaiah there.

77)

Psalms 31,

6.

See Pri Etz Chaim, Gate of KShA"M, ch. 2 and 10.

And more.

78)

Yalkut Shimoni, Psalms, Remez 708.

Shulchan Aruch HaRav, first edition, sec. 4, par. 41.

There, sec. 66, par. 41.

11.

In order to make a beginning for all this and to give more strength to the service — it is appropriate that on this Shabbos one should make a farbrengen,

.

Hakhel',

of "the men, the women, and the children,"

Simply according to Shulchan Aruch: men in one place,

women in a second place,

A congregation that is also connected with joy,

Or on unity and joy which come down until in.

"Bish'reichem"

"Biz lemaata mata — beyond spiritual joy from the side of the soul,

Also a physical joy,

Which permeates the entire body,

Until the heel of the foot,

That he should simply dance on the floor and through this lift the entire body,

Also the Rosh

(as above or elevation from its bottom lifts up all his sons)

.

And the good beginning with dancing with feet will give more strength to enter and perform the service of joy and Hakhel throughout the entire year.

12.

And may it be His will or through the service,

within the totality of our deeds and our service in which it depends the Redemption, and in particular in matters from him and connected with Redemption,

like joy and Hakhel — and may one merit to.

A great congregation will return here*"• and.

Eternal joy upon their heads"⁴³', in the true and complete redemption,

And through the service in a manner or that takes through.

your flesh•

(the service of circumcision)

will be.

And the L-rd appeared to him"

79)

Tevia Replaz.

80)

Jeremiah 31,

17.

81)

Isaiah 35,

10.

ibid. 51,

11.

Shabbos Parshas Lech Lecha,

8 Marcheshvan

(as will soon be read in the Mincha prayer)

to every Jew and all Jews,

for example, as it was by Avraham in the merit of the bris milah,

as is known the story¹ about the Rebbe

(the Rebbe Maharashab)

נ*ע when he was a child of four or five years,

That he entered to his grandfather the Admur HaTzemach Tzedek in praise of the portion of Vayera and wept bitterly,

Saying: Why did the Almighty reveal Himself to our father Abraham and to us

(to him)

does He not reveal Himself? The Tzemach Tzedek answered him:

That a Jew of ninety-nine years decides that he must circumcise himself,

is he worthy that the Almighty should reveal Himself to him,

and then

(When one will cry,

and will fear to every Jew)

will not need to cry because the Creator does not show Himself to him,

because it will be,

"And the glory of Hashem will be revealed, and all flesh together will see that the mouth of Hashem has spoken*" — the eyes of flesh,

until,

'your flesh' will see G‑dliness,

"And your teacher will no longer be hidden, and your eyes will see your teacher" — speedily in our days, literally.

82)

Sicha of Parshas Vayeira,

22 Marcheshvan 5753.

Transcribed in brief □,

Hayom Yom • 9 Teves

(Published in Likutei Sichos Vol. 20 p. 61 onward.

And elsewhere.)

.

83> Yeshayahu,

5.

84)

Ibid., 30,

20.

See Tanya ch. 36 &lt;Mo,

a)

.

Sefer HaSichos - 5748