English translation — שיחת יום ד', ב״ט מומו, אור לאור״ח אדר ה׳חשמ״ח - אחדי סיום השבעה דהסתלקות הרבנית הצדקנית מרת חי׳ מושקא נ״ע זי״ע -

A.

When a new period or a new matter begins — Torah says that it must be.

We begin with a blessing¹

[As it is stated,

And so too is the opening of part Ramei of the holy Tanya

(from Re'em Alman Remetz)

,

which is called,

Igeres HaKodesh²

(As the Levites,

the Rabbis, shlit"a, sons of the Gaon the author, of blessed memory, may he rest in peace³ arranged it)

]

.

All the more so when the new period is after one has concluded the shiva¹,

and from now on,

they shall no longer add sorrow² and there is only the matter of consolation,

,

But goodness and kindness⁴ in the revealed and apparent good,

And especially then, many many from,

Ten of Israel⁵ expressed blessings of comfort,

In the custom of Israel, Torah is,

so

(the conclusion of)

Consoling mourners is a formula of blessing,

,

May the Omnipresent comfort you among

1)

to note that this is one of the reasons that the Torah begins with 'Bereishit' —.

the term 'Bereishit'

(acronym)

Karna — Yerushalmi Chagigah 2:1.

Zohar beginning of Vayigash.

Quoted in Likkutei Torah, Re'eh 19,

n.

And more.

— and see Likkutei Sichos, Chanukah, p. 641.

And see also.

That because.

Three days for weeping, seven for eulogizing■

(Shulchan Aruch, Yoreh De'ah, 374.

and a variant reading)

.

3> Language of the verse — Jeremiah 31,

11.

4> Language of the verse — Psalms 93,

6.

5> See Shulchan Aruch of the Alter Rebbe, Orach Chaim, section 180.

Thanks* is invalid — Menachot 20,

B.

Maharil — cited in Rema Yoreh De'ah 376:4.

Ancient Customs from Dura p. 153.

And more.

6)

See Nagid u'Me'aveh vol. 2, matter of mourning

(loc. cit.)

The reason they say.

המקום■ דוקא.

שאר אבלי ציון וירושלים^,,

ובפרט אז כמה וכמה האבן מוסיף געווען נאד לשונות של ברכה

[לויט די פארשידע־ נע מנהגים,

נהרא נהרא ופשטי׳^,]

—

איז דאר דעמולט דער חיוב,

אז בשעת מ׳באקומט א ברכה דארף מען אויף דעם ענטפערן מיט א ברכה• — בדוגמא ווי בשעת אידן טרעפז זיר

(and particularly matters that gladden)

And one Jew greets the other with a blessing.

Shalom Aleichem⁸,

He answers him with a blessing.

Aleichem Shalom⁹*.

And the obligation to respond to a greeting is so great,

that the Gemara says" that.

If one gave him

(Peace)

And one who does not return is called a robber, as it says: "And you have destroyed the vineyard, you have robbed the poor in your houses^,.

B.

And to note,

So this is a novelty.

And with an introduction:

When one owes a debt to another and does not repay him,

It is not called robbery.

The term "theft" applies to a type that was actually seized from that person.

7)

Chulio 18,

N.

Naz,

V.

8)

To note from the conduct of Rabbi Akiva bar She'amar

(and My house)

To the many who came to console him, which was brought in Y.M.A. together Tshpia Sash without mentioning R'ek.

And this is it.

The honor of many ■ —.

Our brothers, the children of Israel, spread your double reward,

Go to your homes in peace ■

(Mo'ed Katan 21,

n)

.

9)

See also LeKaresh Chabad p. 165 and elsewhere.

10)

Berachot 6,

section 72.

11)

Isaiah 3,

11.

12)

And even though the obligation of paying a debt is because of this

Sefer HaSichos - 5748

Therefore, that the matter of not returning a greeting is called by the Torah with the name 'robbery' —,

Robbery of the poor — it is proven,

That the greeting of peace that one must give to the one who gives him peace is not only an obligation,

but moreover,

then the blessing

(blessing of peace)

is already his

(before one answers him)

,

and therefore,

when one does not answer him,

one takes from him,

It is snatched from him,

the response of the blessing,

.

the flow of the 'oni',

"the poor one-

(אויד)

from the language of 'oni'³

(reply)

— which already belongs to him.

C.

According to all the above, it is understood regarding our matter — answering with a blessing to all the menachemim and mevarchim — that this must be done as soon as possible.

And the first opportunity to do so in a general manner etc. — is immediately when the period of shiva ends,

and the period after that begins.

And therefore one uses the opportunity to answer and clarify for all the menachemim and mevarchim,

and also to inform —,

"הנותן מתנה לחבירו צריך להודיעו" ■ — that being

He borrowed from him money that was in his possession — behold, it was designated for fraud,

And afterwards, only a debt remained.

And furthermore: even when one withholds his friend's object that came to him as a rental

(for even now the object belongs to the owner)

,

Nevertheless,

since at first the object came into his hand with the consent of the owner,

this is not robbery but extortion.

And went out from him to judgment regarding his past transgressions

(See Rambam, Hilchos Gezeilah VaAveidah, Perek 1, Halacha 4, and in B"M there, Halacha 12.)

Shulchan Aruch Admor HaZaken, Choshen Mishpat, Hilchos Gezeilah U'Gnevah, section 4)

.

13)

See Yaavetz on Berachos there.

Etz Yosef on Ein Yaakov there.

14)

Year 10,

2.

Today at the gravesite of the Rebbe, the father-in-law,

Nasi Doreinu

[Whom,

What is here stands and serves,

without< here stands and serves-10 for all the sheep of his pasture•■]

,

It was mentioned and reviewed what is stated in the rulings of halachah etc.,

Based on the Oral Torah — that the Almighty blesses each one who distinguishes,

,

And I will bless those who bless•"\ "

Whoever blesses is distinguished•' by the blessing of the Holy One, blessed be He,

from His full, open, holy, and ample hand⁹■.

And additionally: the blessing of the Holy One, blessed be He, is in a manner of,

His addition is greater than the principal”.

As also the,

primary-

[The blessing of HaKadosh Baruch Hu to those who bless, according to,

the essence",

according to their blessings,

and especially since the blessings were certainly drawing close the soul and deep heart]

is a great multitude,

until the Torah of truth calls it by name,

Essential —

And to this one only comes to an addition,

which is,

"more than the essential" — increase in quantity,

or

(and mainly)

— increase in quality,

until an increase beyond measure

And to add,

Then, in the blessing of Hashem, come to a wonderful level: because "your G-d is a priest,"¹,

And,

Kohanim are zealous

15)

Sotah 13,

72a regarding Moshe Rabbeinu.

And so it is regarding every new president,

The extension of Moses that is in every generation.

(as follows in section 7)

.

16)

See Igrot Kodesh of Admor Mahorayatz! ה״א p. 91.

17)

Leviticus 12,

3.

18)

See Sotah 38,

b.

Yerushalmi B'Rabbot, end of ch. 8,

Brought in Tosafot beginning with 'Ve'avarcha' — Chullin 69,

a.

19)

The third blessing of Birkat Hamazon.

And it can be explained corresponding to the four letters of the Name Havayah.

(See also Likkutei Sichos, Vol. 20, p. 576, fn. 20)

.

20)

Bereishis Rabbah 51,

4.

Devarim Rabbah 1,

13.

21)

Sanhedrin 30a,

a.

17 Adar,

29 Shevat,

Erev Rosh Chodesh Adar

הם״² — is a version in which the blessing itself is a disproportionate addition,

and also the matter of the fulfillment of the blessing

(The extension and influence of the blessing down to the very lowest level)

With the greatest clarity,

"Till His word runs swiftly"²,

Then the blessings of the Holy One, blessed be He, to each and every one of the comforters and blessers,

Will be realized and revealed,

And in a revealed manner,

That it should be seen with physical eyes,

Until in a manner of.

He points with his finger and says 'this'².

D.

In the above — the ruling of the Torah that 'whoever blesses is clarified' — comes to our case further to the matter:

Since the consolation

(with the blessings that are connected to it)

is upon the daughter of the president of our generation — and especially further according to the statement of our Rabbis of blessed memory: 'If a man emits seed first, a female is born,'

D.

E.

“So in a daughter there is more power than in a son” — which the Nasi of our generation, the successor of the Nesi'im before him, regarding the Alter Rebbe,

and in the Baal Shem Tov,

is that understanding,

that in the blessings of the Holy One, blessed be He, which are drawn down through the blessings that are connected with the condolence,

comes also the effect of the merits and the powers of the deceased

(But the daughter of the Nasi of the generation,

in addition to the merits through her own deeds)

,

22)

year of 20,

a.

and sh-n.

YMB"S hal• year of p"g dag ve'od.

23)

Tehillim 147,

66.

And see Likkutei Torah at the end of Parshas Korach.

24)

Midrash — Shemos Rabbah, end of Chapter 3.

And see Ta'anis, end.

25)

Niddah 31,

section 1.

26)

And they were scattered nandu-d — see.

Today is the day ■ 8 Iyar.

And in particular, since "A good eye he is blessed"² — it is certain,

that she gives from her merits

("He gives his bread"²)

to every man and every woman.

That through this there is added even more,

as it were,

Blessings of the Holy One, blessed be He, to all the comforters and blessers — both in the blessings themselves,

both in the disbursements of these blessings,

both in the particular matters of each and every Jew

(and in the series of the comforters and blessers)

,

both until the general matter — the true and complete redemption through our righteous Moshiach, very soon,

And in particular, that the deceased אה

(as above)

the daughter of the Nasi HaDor,

the successor of the Nesiim who preceded him, from the Alter Rebbe and the Baal Shem Tov,

that the dissemination of the wellsprings of the Baal Shem Tov

(and as they are elucidated in Chabad Chassidus from the Alter Rebbe and the Nesiim, his successors)

brings the "Ati Mar da Malka Meshicha²."

And also that in the last few moments before the Geulah,

there should be in each and every Jew "only good and kindness in the revealed and manifest good,

both in spiritual matters,

Also the material matters.

5.

And to add,

So just as the redemption from exile the

(mainly)

Regarding matters of the body•² — because the soul is full-

27)

Proverbs 52,

S.

and to note that PsarZ"L

(Zotig Kal,

1.

and Urafa the continuation Ta'ar-n T."N. see Zil*)

that this is an acquisition for Yosef — his name

(the Rebbe Shlit"a)

of the Nasi of our generation,

The face of the lost one.

28)

The holy carcass of the known Hanes-s — printed in Netzer Shem Tov, his path.

UvN"m.

M)

And until-this regarding the resurrection of the hidden ones,

that his answer, the persuasion of the beautiful, that the soul departs from the body,

and from then the beginning will live also the body.

Sefer HaSichos - 5748

Initially, we did not go into exile,

as is known, the saying of the Nasi of our generation\",

my father, the deceased,

in the name of his father, the Admor

(Maharash-B)

of blessed memory — this is also regarding the influence of good and kindness in the last moments of exile

(as preparation for the redemption)

,

Then the influence must be

(Not only regarding spiritual matters of the soul,

but also, and perhaps mainly)

regarding physical matters of the body.

And since that not only.

their holy soul',

but also,

Their very bodies are holy,'

as they say

(from the holy Zohar ²³)

Nothing.

Answer of the tongue²⁴ on the tomb of the righteous — it is understood,

that the influence that comes in the merit of the deceased daughter of the leader of the generation is not only regarding matters of the soul but also

(and furthermore,

first and foremost\")

Regarding matters of the body,

And in personal matters,

And as stated above,

Then all the blessings and influences should be connected only with good matters, in a revealed and manifest good, and in a manner that one should see them with physical eyes,

Shows with his finger and says, 'This.'

* * *

6.

In addition to this, the response of blessing to the comforters and those who bless,

It is here the place to express a heartfelt thank you and gratitude,

to all those who have already contributed

(in the manner of.

Grab and eat, grab and drink'")

,

Nad in three,

Akkum in seven,

At least in the thirty — and

30)

Sichah of 3 Tammuz 5667 — printed in Sefer HaMaamarim Kuntreisim Voda Ka'ah,

B.

5667 d ?no.

And more.

31)

ZChG 70,

B.

32)

to note from this that it is cautioned there "their holy bodies" comes to hate,

their holy souls".

33)

Eruvin 54,

A.

founded gemilus chasadim funds,

institutions, etc. — in memory of the deceased.

And to add,

Then a special fund was also established, called by the name.

The Keren Ch.M.Sh. — the initials of the name of the deceased,

Chaya Nezushka Schneersohn.

Although the family name is seemingly not so relevant — we find in several documents and the like,

That to strengthen the matter, the witnesses also sign with their family name.

And particularly in our case — that in this family name is clearly emphasized the connection with the founder of the family — the Alter Rebbe,

Whose name is.

Shneur"

[After the two lights" of the revealed Torah and the inner Torah],

In addition to the fact that he was a new soul,

as recounted in the notes and talks of my father-in-law, the deceased*³]

,

And in particular, that in the family name one also added the ending.

(Shneur>son*,

which emphasizes that the connection with the old Rebbe is in the manner of a son

son,

son)

,

when the father merits a son immediately after birth, as it is written

(in the Five Books)

"

until a son inherits everything.

34)

Rose Yash"sh gisiv p*d sav•!.

And see in Karesh Zado of 37 and onward.

And sh-n.

35)

Liku-d ch-* pag,

Re'a.

And see also Nahanspaz in Karesh there.

Likum²⁶ Levi"z — Letters of Reach and onward.

36)

Take vol. 3, page 27,

A and onward to the sichos of 5705, page 127.

See also the maamar of 5711, page 154.

And see.

37)

Nedor Admor HaRav.

And to note that Nedor Admor Ha'afazzani was a family name —.

Shneuri•

(.

Hayom Yom• 7 Nissan)

.

38)

And as a hint, the word 'five' is an acronym of the name of the sefer,

Nanao Nifanim.

39)

Eduyot, Perek 5, Perek 3.

Fourth day,

29 Av,

Eve of Adar, Adar

7.

And all this adds further to the consolation regarding the deceased,

that the true consolation will be when it becomes.

Consolation of Zion and Jerusalem* very soon,

And when then it will be,

Awake and sing, you who dwell in dust” “and it is among them.

What the consolation

(The consolation of Zion and Jerusalem)

to whom it is

(in addition to the consolation through the prophets,

,

Comfort, comfort my people*\

air and primarily)

through the Supernal One Himself" —,

Anochi Anochi Hu Menachemchem*"

And in this itself —,

Anochi Anochi* two times,

But higher than it was at the Giving of the Torah,

Where it says",

Anochi* only one time".

And since the addition of the Holy One, blessed be He, is greater than the essence,

to the point of being incomparably greater

(as above)

— it is understood,

that the addition that comes with the comforting above is stated twice,

Anochi,

is in a manner that is incomparably higher than the revelation of.

Anochi once, which was at the giving of the Torah.

And of course, the atmosphere of the consolation that the Almighty comforted Moshe Rabbeinu upon the breaking of the tablets⁴⁴,

.

Do not be distressed⁴ over the first tablets that were not

40)

יעד׳ מ׳ יט.

41)

09 8,

א.

42)

See Avudraham in the order of the Torah portions and the Haftarot

(in the name of Midrash)

.

43)

Isaiah 51:

12.

44)

Yitro 2,

2.

Va’etchanan 5,

6.

45)

See Likkutei Torah, Shabbos Shuva, 65,

section 2-3.

And dear.

46)

And to elaborate, the death of the righteous is as difficult before the Holy One, blessed be He, as the breaking of the Tablets

(Jerusalem Talmud Yoma 1:1.)

Consolations

(from Baer)

After Y.

Quoted in Parshas Eikev Y.

and.

Explained in Likkutei Sichos vol. 14 p. 30 and on)

.

47)

That tomorrow, Parshas *vo,

A.

But only the Ten Commandments, and on the second tablets I will give so that they will contain laws, Midrashim, and Aggados. The verse states⁴ 'He declares hidden things of wisdom, for He has hidden wisdom in double measure'* — so the explanation of.

Double measure is

(Not only twice as much as what was given on the first tablets at the giving of the Torah,

Only)

Then there becomes an extraordinary multitude,

,

Laws of Midrashim and Aggadot*,

Until.

Mysteries of Wisdom*,

an extraordinary multitude beyond comparison⁴.

And through the words of comfort that the Almighty said to Moshe Rabbeinu,

Where it is drawn further to,

The extension of Moses in every generation'"⁵,

To the leaders of Israel in every generation until the leader of our generation,

the Rebbe,

And the leaders — further to all Jews

[What is added to that which.

Every soul of the house of Israel has in it an aspect of Moses<,

Then the leaders of Israel are drawn and revealed to them even more⁵¹]

,

Sefer HaSichos - 5748

Then, when an event occurs that causes distress — the Supreme One says

(and gives the permission for this)

,

do not be distressed",

adding the reason and explanation,

that the undesirable event is more,

For a moment, the children"

But thereafter,

Will, through this, only succeed an addition,

Until,

Double of wisdom"

What this means

(as above)

Addition that is immeasurable.

And regarding our matter,

So very soon it is added that the matter of opposite of life will be nullified,

is on the contrary,

it will be,

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

it will be added even more joy,

And likewise also the mourners,

is added that "they shall no longer sorrow."

On the contrary — "And I will turn their mourning into joy",

"You have turned my mourning into dancing for me**,

8.

And one could say,

Then the above-mentioned matter is hinted at in the language of the Rambam:,

Moshe Rabbeinu instituted for Yisrael the seven days of mourning and the seven days of feasting — then it is obvious only the seven days of mourning

(the period that we have just concluded)

comes,

the seven days of feasting

matters of joy,

or not just joy,

but joy of

53)

language of the verse — Isaiah 54,

7.

54)

Rami 11,

11.

55)

Ibid.,

12.

56)

Psalms 30,

12.

And see the notes of the A"A to Tehillim 75:*[phrase],

that.

the transformation of mourning* was on Purim,

for then the transformation of darkness to light occurred,

,

the month which was turned for them from sorrow to joy■

(And see at length above d. 256 and onward.

And see also p. 170)

that this is drawn from Binas Atik,

for there is no left in this Atik

(see at length in the discourse "B'achi L'gani D'dam B'shalach",

11 Shevat of this year

(Sichos M — Likutei Sichos vol. 2, p. 250 and on)

.

And Sh-N/ and the main revelation will be³³ forever,

for then I will turn etc.

(Zephaniah 3,

9)

.

57)

Beginning of the laws of mourning.

From Yerushalmi Ketubot ch.1 hal.1.

Groom and bride and the like,

What is the greatest joy?\"

Connected with,

The five "voices" that are connected with the five voices that were at the giving of the Torah — the day of His wedding of the Almighty with Israel"⁶.

And we should add: It stands in the Midrash",

that at the time of the giving of the Torah there was the "betrothal" of the Almighty with Israel,

,

but in the days of Mashiach will be the marriage".

And accordingly, it can be said,

that what the Rambam hints that only the seven days of mourning come before the seven days of feasting

— that the seven days of the feast is indeed marriage,

and the marriage of Jews

(groom and bride)

is connected and similar to the marriage of the Almighty with Jews that will be in the future,

and in the wording also of what is in the text of the Seven Blessings

(which one says during the seven days of the feast)

speaks about the,

five voices* that will be in the future" —

So the main consolation or

(seven days of)

mourning is — the marriage of Hashem and Israel which will be, please G‑d,

what then will be,

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

including that over which one is comforted.

9.

And for additional explanation:

Marriage is,

so the bond of chosson and kallah becomes an eternal bond,

His children forever

58)

See the maamar "Samach Tismach" 5657 — section 4 and onward.

59)

Volumes 6,

20.

60)

Ta'anis *KeRe,

b

(in the Mishnah)

.

And see in Bamidbar Rabbah, chapter 12,

8

(at its end)

.

61)

Shamhar S.S.S.V.

Besedber sham.

And see Lkra"t Shaha"sh Mach,

a-ch.

62)

See Chid"ag Maharsha Ketubot 8,

A.

4th day,

29 Shevat,

Erev of Adar

(And if therefore,

at the time that one wants to cut it, G‑d forbid, it is,

the altar sheds tears over it*")

.

until that this is not only a connection between two people,

but that both become one thing,

•"והיו לבשר אחד".

And this is the connection of,

הקיצו ורננו שוכני עפר" with the matter of marriage: that which now can be a reality of the opposite of life — although that

(since)

•ואתם הדבקים בה׳ אלקיכם

(is)

"Chaim kulchem hayom" — is from the fact that the deveikus and hiskashrus now is not revealed.

(And it can be said that that which it was possible to be oblivious — is because it was only in the manner of erusin.)

; but not so in the future,

(which then will be the nisuin)

— is not only that the life of Jews then will be eternal life,

but even more,

it will be revealed that even the helem hachiyus that was before,

was no more than temporary,

And they multiply as in the external."

And there is to add: the explanation of,

And they shall be one flesh* is,

That what Israel

(through Torah)

and the Holy One, blessed be He, is entirely one"

is not only from the side of the soul but also from the side of the body and flesh.

And as brought earlier what one says in,

Response of the Tongue"

,

the holy body of theirs".

And therefore,

When the concept of the marriage of the Supreme One with Jews will be revealed,

The.

And they shall be one flesh

63)

His brothers-in-law in the storm.

64)

Genesis 2,

24.

65)

Va'etchanan 4,

7.

66)

See at length in Kares, Vol. 6, p. 84.

67)

See Zohar, Vol. 3, ?G,

A.

Likkutei Torah, Nivim, 46,

A.

And Vav.

Echad — vet men demolt zehn,

Also the cessation of the life-force of the decree

(and that was before)

is only externally.

י.

And all this one hastens and hurries even more by the fact that every Jew adds in his faith in the coming of Moshiach,

and in the resurrection of the dead, etc. — as many are accustomed to say verbally openly,

I believe, etc."

And also those who do not say it in speech,

One thinks about this every single day,

And with emphasis — in the blessing,

“The sprout of David Your servant may You speedily cause to flourish” and,

“for Your salvation we hope all day,”

So throughout the entire day, one is constantly waiting for the redemption,

And even on Shabbat and Yom Tov — one requests it even more than three times,

“And may our eyes witness Your return to Zion in mercy.”

And as it was also mentioned and prayed about.

Tzion* of the Nasi of our generation

(as above, p. 3)

The special blessing — then very soon

(,

and not delay them even for a blink of an eye""³⁵)

Let Moshiach come,

and immediately and at once³⁶ — awake and sing, you who dwell in dust,

and he

(Baal HaTzion)

and all the members of his household, at their head,

68)

And to adorn that the joy of marriage is*

(Bedakar)

Physical joy and a feast of chav and candle,

The union of Ze'ir Anpin and Nukva is a physical union,

And through this is drawn the revelation of the Essence etc.

Continuation of Simchah Tismach mentioned above — 7 Resu v'Yeled

.

69)

The essence of the 12th and 13th of the 13 principles.

70)

Mechilta and Rashi on Bo 12,

41.

And your exodus from the land of Egypt I will show him wonders.

(Reason 7,

so)

,

wondrous even compared to the pockets of your going out from Aram

(Or HaTorah on the verse there)

.

71)

It is known that the righteous are like the resurrection of the dead — and some say, like,

A.

And it is also explicit in the Gemara —.

In the future to come.

.

When Aaron and his sons and Moshe (peace be upon them) come

(Yoma 5,

3)

.

And to note that Aharon and his sons

(the priests)

And Sasa — Zeriziz the same.

Sefer HaSichos - 5748

And go all together to our holy land,

,

a land which the eyes of Hashem your G-d are upon it from the beginning of the year to the end of the year•²,

And in the manner of,

Hashem your God will enlarge your border•"

and there itself – in Jerusalem, the holy city,

,

the city of the great King"

and there itself – on the holy mountain,

and in the Third Holy Temple,

,

the sanctuary, O Lord, which Your hands have established•"

An eternal building,

And there we will do before You as You commanded us — that is the service of the sacrifices,

that is the service of prayer,

But prayer is not only in place of sacrifices,

But also at the time when they offered sacrifices, there was the prayer of the men of the mishmar

(maamad)

,

on the sacrifice of their brothers that it be accepted with favor\,

And one should say that there is no.

Their brothers become included in all the Jews of all generations.

And they recite Shema and all the other blessings, etc.

Yes.

In order to hasten that closer—

One will conclude with the matter of charity,

which is customary nowadays,

one appoints each one as an agent for charity,

Give air to charity at the appropriate time and in the appropriate place,

And how good — adding from his own.

72)

Eikev 11.

12.

73)

See 12,

20.

Judges 10,

8, and in Sifri and Rashi there.

74)

Psalms 48,

3.

75)

Beshalach 66,

17, and in Rashi.

76)

Zohar III, Raba,

a.

77)

Musaf prayer.

78)

Berachot 26,

a-b.

79)

Tamuz 27,

B.

80)

Tamid, end of ch. 4 and beginning of ch. 5.

And,

Great is charity that brings the redemption near♦¹•,

And,

Charity saves from death♦²',

And that includes two matters:

(a)

• saves ♦ literally,

so that one should not come ab initio,

and

(b)

that charity is.

He rescues the dwellers of dust from death,

Because,

Great is tzedakah that brings the redemption closer♦ which then will be 'Awake and sing, dwellers of dust.'

That is,

That in exchange for that which,

Tzedakah that Hashem did with the Jewish people when He scattered them among the nations♦",

Will be the eternal tzedakah,

Which the Almighty takes out Jews from exile,

And especially when Jews pray for the redemption,

And not only do they pray, but they cry out,

Until when?♦

Also within a content of a claim, so to speak,

This obligates

(so to speak)

the Almighty — and not in a manner of obligation, G‑d forbid,

But the Almighty is the One who is pleased,

as the Sages said, "the Holy One, blessed be He,"

He smiled and said, 'My children have defeated Me, My children have defeated Me' — so that He should answer Jews,

And the Torah has already announced and proclaimed that,

All the deadlines have passed and the matter depends only on teshuvah."

And the Nasi of our generation has ruled that a groan from a Jew is complete teshuvah,

And he also testified"

That we have already removed all matters and we only need to fasten the buttons of

81)

Bava Basra 10,

1.

And see Tanya, ch. 37.

82)

Mishlei 10,

2.

11,

4.

See Bava Basra there.

83)

Pesachim 87,

b.

84)

Bava Metzia 59,

b.

85)

Sanhedrin 97,

2.

86)

In the name of his grandfather, the Admor Maharash — Likkutei Dibburim, Vol. 4, p. 171.

His Igrot Kodesh, Vol. 3, p. 551.

87)

Sichat Simchat Torah 5689.

14)

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Sefer HaSichos - 5748