English translation — ש״פ תצא, ט׳ אלול

Amalek did to you etc." — the emphasis is on the power of idol worship,

that Amalek has the ability to harm Israel,

•which etc. "and he attacked you from the rear etc." and even a foe requiring special remembrance¹¹,

"Remember etc., do not forget"²,

And moreover, the main point — special exertion in the matter of "you shall blot out the memory of Amalek",

to such an extent,

"For the war of Hashem against Amalek from generation to generation"³,

"From the generation of this world, and the generation of Moshiach, and the generation of the World to Come"⁴.

And in another style: Since Israel are "above your enemy",

above your enemy,

And certainly "and Hashem your G-d will give them into your hand etc." — how is it possible that "Amalek acted toward you etc. and cut off those lagging behind you etc."¹⁶?!

And it will be understood by prefacing an additional question regarding the entire topic of the "war" for the victory of "your enemy":

The existence of all things in the world is only through that they are made and created by the Holy One, blessed be He — "all existences from heaven and earth and what is between them exist only from the truth of His existence"⁶.

And not only were they created in the six days of Genesis,

but moreover — "Who in His goodness renews each day, constantly, the work of Creation"⁷,

and according to the teaching of the Baal Shem Tov that at every moment

a renewal of the creation of the entire existence from absolute nothing and naught takes place.

And based on this, it is not understood: how is the existence of "your enemy" possible,

enemy

(of Israel,

and through this he is an enemy)

That the Holy One, blessed be He,

And until there is a need to fight against him,

so to speak,

as the verse says, "The Lord will have war with Amalek" — while at this very moment the existence of the enemy is being brought into being from absolute nothingness by the Holy One, blessed be He?!

And even the reality of the one who opposes and says, "My river is mine, and I made myself,"

behold,

the truth is,

and the Torah informs and reveals the truth,

That this reality too is created by the Holy One, blessed be He, every moment from absolute nothing and non-existence,

and consequently,

a reality of opposition cannot exist.

In other words: opposition to the Holy One, blessed be He, is a contradiction to the existence of the opponent,

a thing and its opposite,

since the entire existence of the opponent is only "the verification of its existence."

And the explanation of this:

It is known that "the purpose of the creation of this world is that the Holy One, blessed be He, desired to have a dwelling place in the lower realms,"

in this physical and material world — through the descent of the soul to clothe itself in a physical body within it,

and then it can fulfill the Torah and mitzvos that are clothed in physical matters,

tefillin in physical parchment and tzitzis in physical wool,

and so forth with all the mitzvos.

And for this purpose the Holy One, blessed be He, created the reality of this physical world — not in a manner of

678 Sefer HaSichos

a mere illusion

[For, since,

if it is said that the existence of the world is merely imagination,

the intention "to make for Him a dwelling in the lower realms" would not be fulfilled except in a manner of mere imagination]

but rather a true reality²³,

and it is a clear biblical verse written in the "Torah of Truth" — "In the beginning God created the heavens and the earth"²⁴,

and in the language of the Rambam: "All existing things from the heavens and the earth and what is between them exist only from the truth of His existence,"

that is,

That their existence is from 'the truth you will find',

And in particular, according to what is explained in the discourses of the Mitteler Rebbe²⁵ that the existence of the yesh of the created being²⁶ is the existence of the true yesh.

And from this it is also understood regarding the existence of an opponent

("your enemy")

Since the intention for Him, blessed be He, to have a dwelling place in the lower worlds is for 'the lowest in level, beneath which there is no lower, in matters of concealment of His light, may He live.'

Until it is full of shells and sitra achra, which are opposite to Hashem, literally saying 'I am and there is none else besides me'²²,

Consequently,

that the existence of the "lower one",

which is "truly opposite to G‑d",

is not mere imagination,

but a reality of an opposite²⁷,

that was created by the Holy One, Blessed be He

- 5749

so that through it the intention of a dwelling in the lower realms will be fulfilled,

So it arose in His will, blessed be He, that there be gratification before Him, blessed be He, when the Other Side is subdued and darkness is transformed into light,

That the light of G‑d illuminates.

In the place of darkness and the Other Side, etc."²²,

That is,

That there is an existence of opposition,

darkness and the Other Side,

And the existence of the opposition is transformed into holiness.

And there is no room to wonder how it is possible that there exists something that opposes [G-d] when this existence is brought into being each moment from absolute nothingness — since the Holy One, blessed be He, is "the Impossible of the Impossibilities"²⁸:

Although according to intellect,

even the intellect of Torah,

it is impossible that an entity brought into being each moment from absolute nothingness should oppose the existence that brings it into being — nevertheless,

since the Holy One, blessed be He, is not limited by any limitation,

"the Impossible of the Impossibilities,"

and "Who can say to You, 'What do You do?'"

behold,

When it arose in His will, blessed be He, to create a reality of opposition,

The reality of the opposition came into existence, despite this being a thing and its opposite,

That brings into being from absolute nothing and naught a reality that is "literally against G‑d".

And from this, it is also understood regarding the service of Israel in making a dwelling place for Him, blessed be He, in the lower realms:

Since there is a reality of "lower".

Which is full of husks and sitra achra that are literally against G‑d,

a true opponent,

and moreover,

but rather,

that the existence of the opponent is,

from the aspect that He who constitutes him is the "Preventer of all preventions",

from which one understands the magnitude of the force in the reality of the opponent — behold,

the service of Israel is not only in a manner

(Sanhedrin ibid.,

against Hashem literally*,

m*m,

h*z existence

(.

the one who does an action is liable*)

Shabbos 8, Teitzei,

9th of Elul

of the revelation of the concealment,

that is,

that through the service of Torah and mitzvos, the good in this world is revealed,

and by this a dwelling place for Him is made,

rather, their service is in a manner of renewal,

that through their service and activity,

the sitra achra is subdued and darkness is transformed into light,”

that the existence of the 'lower'.

“the opposite of G-d Himself” is transformed and becomes a dwelling place for Him, blessed be He.

And it is understood,

that in order to overcome the existence of the 'lower'.

Against Hashem literally* and to effect in Him a novelty to make Him a dwelling place for Him, blessed be He,

There is need for most exalted powers.

And the power for this was given to Yisrael — because,

Yisrael and the Holy One, blessed be He, are one\

that is,

that the souls of Yisrael are rooted in His essence and being, blessed be He,

and therefore they have the power of [His] essence to innovate a thing,

To transform the reality of the lower and make it a dwelling place for Him, blessed be He.

And it can be said,

Since the intent of creating the lower and the opposing is that man, through his service, should overcome it and transform it into holiness,

And through this there will be an elevation in the serving man — behold,

also from the side of the lower, there is an elevation and strength in the existence of the serving man

(Israel)

in relation to his own existence

(of the lower)

But,

that this is revealed only after a person begins the work of battle.

That is: before beginning the work — the strength is in the lower reality,

since his existence is from the side of,

"the impossible of impossibilities — this is a forceful reality."

But when a person has already begun the work of battle — then,

Was taken from him³ the power to oppose³²,

And in the power of man to conquer it and transform it into holiness,

From two aspects:

,

,

Yisrael and the Holy One, blessed be He, are all one.

Therefore,

the opposing entity has no value or connection to Him at all.

Even after he descended below to a place where there is an existence of opposition — the intention of the creation of opposition is only so that man should overcome it,

as above.

And these two extremes

(The strength of the existence of the opponent,

and the power of Israel to transform it into holiness)

are emphasized at the beginning of the parshah —.

"When you go out to war against your enemy, and the L-rd your G-d delivers him into your hand, and you take him captive":

On the one hand — there is an existence of,

"your enemy",

an existence created by the Holy One, blessed be He,

and there is a need for "war" to overcome the existence of "your ene- my",

And furthermore,

But,

that

(before the start of the war)

A situation is possible where "your enemy" takes captives

(also something of Israel)

And it becomes "his captive".

And on the other hand — when,

When you go out to war*

(the beginning of the work)

this is immediately and from the outset in a manner of "upon your enemy",

above your enemy

(both from the perspective of the reality of the worker before he "goes out" to descend below,

and from the perspective of the intention of creation of "your enemy",

as above)

And moreover and primarily — that in all this, "and the L-rd your G-d will give into your hand,"

And until "and you will take captive its captives,"

that is,

that even the things that fell into captivity in his hand,

your enemy* return and are transformed into holiness,

because,

Also the intention of "his captives"* is only so that through this

Sefer HaSichos - 5749

An even greater elevation is added — like the elevation where "intentional sins become for him like merits"³³,

A special type of "merits" that does not exist by a tzaddik

(and beinoni)

who never sinned³⁴,

Rather, like the advantage of light from darkness,

And therefore,

Even after it is transformed into holiness, it is called "his captives,"

because the strength of idolatry is recognizable in it

(as it has been transformed into holiness)

— that it is in a more elevated manner than the strength of holiness itself.

And similarly at the end of the portion — "Remember what Amalek did to you, etc.":

On one hand — there is the existence of "Amalek",

an existence that is in full force,

To such an extent,

that there can be a situation where ‘Hashem called you’³⁵ on the way

(and from this comes to a lower state)

‘and he attacked your rear, etc.’

(in the manner of the matter of ‘his captivity’)

And as he presents it earlier — that when ‘Jacob went out³⁶ etc. to Charan’,

that he left his place

And his superior level and he descended to go to "Charanah",

"Divine wrath"•³,

to engage in the "war" of the service of clarification,

"Eliphaz son of Esau pursued

(the father of Amalek)

after him etc." and took what was in Jacob's hand”

("their captivity")

That is to say,

"Amalek" is a reality that has validity against a Jew,

Moreover, he claims to have "yichus" — being from the seed of Esau,

the grandson of Abraham!

On the other hand — the intent and purpose of the opposition of "Amalek",

it is,

That there should be added an even greater elevation among Yisrael,

Through this, they wage war with Amalek and annihilate it completely,

"You shall blot out the memory of Amalek,"

And moreover,

Rather,

That the things that can be turned into holiness, he clarifies, purifies, and transforms into holiness⁴⁰,

As we find by Yaakov,

That after completing the work of clarification in Lavan's house⁴, he was ready on his part to effect the complete clarification in Esav⁴²

thus also in Amalek

I will come to my master to Seir⁴³

Shabbos Parshas Ki Teitzei,

9 Elul

As will be fulfilled in actuality in the future,

And saviors will ascend etc. to judge Mount Esau⁴⁴

Through this, an even greater elevation is added⁴⁵,

As mentioned above

regarding the virtue of repentance, that

"intentional sins become for him like merits".

Based on this, we can also explain the continuation of the following portion

(that they begin to read on this Shabbat Minchah)

And it will be, when you come into the land... and you shall take of the first of all the fruit of the ground... and go to the place that Hashem your G-d will choose, etc.⁴⁶ — the mitzvah of Bikkurim:

When a Jew goes out to engage in the work of refining the world,

"When you go out to war against your enemy, etc."

then it also affects,

"the land"

(,

"When you come to the Land")

from the word 'earthliness'

(the lowest, below which there is no lower)

— that "You shall take from the first of all fruit of the ground, etc., and go to the place that Hashem your G-d will choose, etc.",

and until,

and you shall place it before Hashem your G-d⁴,

That it affects the lower [realm] to ascend to the highest level — to the Holy Temple.

[And it can be said,

that it also hints at the perfection of the service of the future to come — that since the serving person will be perfect,

and all matters of the world through which the service is performed will be perfect•⁴,

then the service itself is also perfect,

as per the command of Your will"⁴⁹]

And more specifically — the two aforementioned extremes are also emphasized in Bikkurim.

(The intensity of the existence of the world,

and its transformation into holiness)

Before the service of,

and you shall take of the first of all the fruit of the land" — the intensity of the existence of "the land" is emphasized,

from the term earthliness,

the intensity it has from the aspect of,

the impossibility of impossibilities

until that which,

firstborn"'⁵

(,

first fruits" also from the term,

firstborn")

he is Esau⁵².

and through the work of,

And you shall take from the first⁵⁵ of all the fruit of the ground, etc., and go to the place that the L-rd will choose, etc., and place it before the L-rd your G-d, etc.

The clarification of the world — the truth is revealed that Yaakov

Sefer HaSichos - 5749

He is the firstborn

(As the parable of the tube, etc., that the one who enters first exits last,

Yaakov, who was created first, emerged last⁵⁴)

And until "Yaakov."

"Comes to its root in the aspect of supernal first-fruits"⁵⁵,

"As it is known that 'first-fruits'⁵⁶ refers to Israel⁵⁷,

"As it is written⁵⁸ 'Like the first-ripe fig at its beginning I saw your forefathers',

"And it is written⁵⁹ 'Israel is holy to the Lord, the first of His produce' / because the thought of Israel preceded everything,

"Even the Torah⁶⁰.

"And one could say even more — that the superiority of 'first-fruits'

"(- the root in His essence and actuality, may He be blessed)"

is drawn down and revealed in this lowly world, beneath which there is no lower,

which becomes a dwelling place for Him, blessed be He,

through this that Yisroel reveal in it the essential power that is in it,

that the true reality of the existence of the created entity is the true reality⁶¹.

*

And this can be connected with the daily portion in Rambam — the Laws of Sales⁶².

The concept of 'selling' in man's service to his Maker

("to correct the opinions"⁶³)

it is,

in the manner of that which is written⁶⁴ "Who acquires heaven and earth/ "that G‑d acquires from the lower beings, and especially from Israel, His treasured people," that

("sell and")

they transfer to Him all worldly matters,

they remove them from the status and state of "the public domain" / "separate mountains,"

And they are brought up into a "private domain / the Unique One of the world⁶⁵.

And this acquisition is done "through one of three things,

with money, or a deed, or a chazakah" — their meaning in the service of G‑d⁶⁶,

namely,

the three lines of Torah, service, and acts of kindness⁶⁷,

which are the aspects of Chesed, Gevurah, Tiferes⁶⁸,

and,

through these three lines, the entirety of man’s service is performed to acquire for the Holy One, blessed be He, the entire world.

And regarding the "sale", the two aforementioned extremes are emphasized — the intensity of the reality of the world and its transformation into holiness:

"Sale" — emphasizes the intensity of the reality of the world,

that it is not mere illusion,

but rather reality

(of "the public domain / mountains of separation")

and to the extent that there is a need for "acquisition" according to

Parshat Teitzei,

9 Elul

Torah in order to do it,

private domain\",

to the Unique One of the world:

And on the other hand — in the merit of Israel to effect the "sale\",

to make from,

public domain\",

private domain\",

Since even when they are in the “public domain,” they are above it.

(,

upon your enemy")

their being,

all one" with the Holy One, blessed be He,

also in their service in practice and revealed,

that this is the matter of the betrothal of the Congregation of Israel to the Holy One, blessed be He,

"A woman is acquired in three ways,

with money, with a contract, and with relations"⁶⁹,

The three lines of Torah, service, and acts of kindness"⁷⁰,

Therefore,

in their power and ability to connect the world with the Holy One, blessed be He,

with money, or with a contract, or with possession",

And until they cause the unification of the world with the Holy One, blessed be He

(Not only like,

"Properties" that are acquired "with money, with a document, and with taking possession,"

but also)

in a manner that is akin to and analogous to the acquisition of a woman,

who receives from her husband and does her husband's will,

who is acquired,

"with money, with a document, and with marital relations"

"inner unity"

that the world becomes a dwelling place for Him, blessed be He,

a dwelling place for His essence,

in which the essence of the Dweller is revealed in His dwelling.

And in addition to what was said regarding the laws of sale in general — we must also add and explain a particular law at the beginning of the lesson of the holy Shabbos day:

"One⁷ who gave the money but did not pull the chattels,

even though the chattels were not acquired [by him],

as we explained⁷⁵,

anyone who reneges, whether buyer or seller, does not act in a manner befitting a Jew.⁷⁶

And one is obligated to accept 'Mi ShePara'.

They say,

He who exacted payment from the people of the generation of the flood, and from the people of the generation of the dispersion, and from the people of Sodom and Gomorrah, and from the Egyptians who drowned in the sea,

He will exact payment from whoever does not stand by his word.

And we must explain the reason for the precision that,

specifically 'He who exacted payment from the people of the generation of the flood and from the people of the generation of the dispersion, etc.'

(For prima facie,

Why are the punishments of the nations of the world mentioned before the giving of the Torah,

and not the punishments of the children of Israel after the giving of the Torah?)

— in relation to the service of man•⁷:

The difference between money and meshichah

(.

He gave the money but did not make meshichah)

in the service of G-d,

it is⁷⁹ — that,

Silver indicates the revelation and drawing down from above to below.

(that Hashem Yisbarach.

gives them

(to Israel)

Silver is the secret of the drawing down and revelation of His infinite light, to which the soul yearns

Sefer HaSichos - 5749

all living")

"Meshicha" indicates the elevation and raising from below to above.

("that He, blessed be He, draws the object.

Elevation and raising from the aspects of separation.

to the unique one of the world")

And the completeness of the service is in the two modes of acquisition: money and pulling,

through which the acquisition of the public domain is made into a private domain,

for the Unique One of the world.

And when "he gave the money but did not pull,"

that is,

that there was a revelation from above,

but the work of man to effect the elevation from below to above had not yet been done,

and for whatever reason he "reconsiders" the sale,

That is,

that he does not fulfill his service in making a dwelling place for Him, blessed be He — they say to him that "he did not perform the action of Israel"

("that 'they shall not speak falsehood'",

and behold, he accepted upon himself to fulfill the Torah and commandments in saying "We will do and we will hear"¹•)

and since certainly "he wants to be from Israel,

to perform all the commandments etc.'",

certainly he will complete his service to make a dwelling place for Him, blessed be He.

And to make it easier and hasten the revelation of man's true will "to be from Israel" — "he must accept Mi ShePara",

through which he will understand the severity of the matter, etc.

And in "Mi ShePara" itself — we only mention the payment of "the people of the generation of the flood",

"the generation of the dispersion" and the like,

specifically the punishments of the nations of the world before the giving of the Torah,

because:

The necessity of the activity of drawing down,

the service of the staff,

He — from the aspect of the limitations of the world

(before the Giving of the Torah)

For him to be "lower.

against G‑d

literally,

cannot be clarified except by drawing him and elevating him from below to above;

But,

from the perspective of Yisrael

(after the Giving of the Torah)

— behold,

in addition to the fact that from their own essence they do not belong to the world,

since "Yisrael and the Holy One, blessed be He, are entirely one"

and that they are found in the world is only because of the command of the Holy One, blessed be He, to go out from their place and level

("When you go out to war")

and to go down below,

behold, even after their descent below they could refine the world

(not in a manner of war,

but in a manner of rest and peace)

through the multiplicity of the revelation of the light,

as in the days of Shlomo,

that through the intensity of the light even to a great flame, all the sparks of holiness gathered and came to the place and level of Shlomo

(about whom it is said³• "And Shlomo sat on the throne of Hashem")

And this, that there is a need for clarification specifically through a war-like manner,

This is only from the aspect of the concept of "He invents pretexts against men"¹,

Because of this, sin and exile etc. become humbled,

And then there is a need for the work of clarification specifically through a war-like manner.

And since from the aspect of the level of Israel, the giving of blood is sufficient

(the clarification through the revelation of light)

And this that needs drawing is only from the side of the descent downward and the descent in exile,

the state of Olam Ha'Asiyah,

Therefore,

When they warn that this gave

Parshas Teitzei,

9 Elul

blood and not drawing

(to cause that he also draws)

They say: "He who exacted payment from the people of the generation of the Flood,"

because the 'payment' on the lack of the work of refining the world

(drawing)

is only from the side of the limitations of the world

(before the Giving of the Torah)

but from the side of the existence of Israel

(after the Giving of the Torah)

that is above the limits of the world, etc.; and nevertheless,

since their totality descended below to act within the limits of the world,

the warning of "He who punished" takes effect

(a punishment that is from the perspective of the world's limits)

that also the work of drawing down will be,

according to that which is required from the perspective of the world's limits,

so that it can be a dwelling place for Him, blessed be He.

*

And this should also be connected with Pirkei Avos that are studied on this Shabbos — chapters 1-2 — in which the general aspects of the service are explained:

"Moses received the Torah from Sinai" — the general giving of the Torah,

including also the empowerment from the aspect of Moses within each and every Jew,

through which the service of "to fear G-d"* is accomplished in a manner of "a small matter"••,

to the point that they say about this, "What does the L-rd your G-d ask from you but to fear [Him]".

"The world stands on three things,

"on Torah, on service, and on acts of kindness"²,

And "on three things the world stands,

on justice, on truth, and on peace"" — the three lines

(which include all matters of Torah and mitzvot)

through which is brought about the standing and existence

completely,

and the clarification from them is very difficult,

and it is not a complete acquisition until the elevation is completed in actuality, that darkness is turned into light,

unlike the Jewish people, who are a portion of G-d from above, etc."

The world in ultimate perfection,

that becomes a dwelling for Him, blessed be He².

"And know that the reward of the righteous in the future to come³* — at the end and after the completion and perfection of all the work,

"Today to do them and tomorrow to receive their reward""

And in addition to this,

they are accustomed to preface the Mishnah⁵ "All Israel have a share in the World to Come, as it is written,"

and to conclude with the Mishnah* "The Holy One, blessed be He, desired to merit Israel; therefore He gave them abundant Torah and mitzvot" — in this is emphasized" the superiority of Israel above the Torah,

that even before "Moses received the Torah from Sinai" there already exists the grant that "All Israel have a share in the World to Come" because they are "the plant of My planting, the work of My hands, in which to glory,"

And this is that 'Moses received the Torah from Sinai and transmitted it, etc.',

he,

for the sake of

(the main point)

Israel,

The Holy One, blessed be He, desired to merit Israel; therefore He gave them an abundance of Torah and commandments"⁸"¹.

Sefer HaSichos - 5749

And in the aforementioned style — that Israel, of themselves, are above the world,

And above the division into the three lines that stem from the limitations of the world,

But,

Since they descended into a world that is divided into three lines

("The world stands on three things")

It is also done with them¹"²

(And in their service)

Drawing of three lines,

And the intention in this — for the elevation that will be added to them through their service in this world,

"the reward of the righteous in the future to come",

"to benefit Israel".

*

From the directives from the above regarding practical action — "the deed is the main thing""':

As we stand on the Shabbat day in the month of Elul

(And in particular, after there already are two Shabbasos⁴"׳ in Elul)

Parshas Ki Seitzei

on your enemy etc. and you take his captives — there is an additional empowerment in all matters of the service of the month of Elul

(as hinted in the initials of 'Elul' which include the three lines of Torah, service, and acts of kindness,

and also repentance and redemption⁵)

in a manner of 'When you go out to war against your enemy',

And even to the matter of “and you shall take captive its captive,”

That even if there were undesirable matters, they are turned into holiness through the work of teshuvah of the month of Elul.

And one could say,

That this matter is also hinted at in the parable of “a king in the field,”

That “the people of the city go out

and receive him in the field” — that in themselves they are beyond “field”

(since they are “people of the city”)

And despite this,

"The people of the city go out.

And they greet him

(of the king,

who also goes out)

in the field"

Since the intention is that even the "field" will be clarified and transformed into holiness⁵.

And one must add and arouse especially also the matters of avodah that pertain to the fifteenth of Elul⁵"⁵ — the day of the founding of the yeshivah "Tomchei Temimim"""⁵,

For its name indicates and emphasizes the aspect of temimus and perfection in avodah,

both in regard to oneself and in regard to others,

and until the temimus and perfection of the entirety of avodah — the aspect of the Geulah through the avodah of war

Parshas Ki Seitzei,

9 Elul

4,

"Soldiers of the House of David" to nullify the humility,

"who insult the footsteps of Your anointed"¹⁰',

and to bring into actual reality the true and complete redemption through "David, the King Moshiach"¹.

And may it be His will that the good resolutions in all the aforementioned matters hasten and expedite and bring about immediately and at once the,

"break —",

"the reward of the righteous in the World to Come",

and even before that —,

The reward of a mitzvah is a mitzvah"²"

the perfection of the service in a manner of,

as the commandment of Your will",

and in the language of the verse in our portion¹*,

"On his day you shall give his hire".

And simply — that immediately and at once

(even before the reading of the Torah at Minchah)

it is done in actual reality,

When you come to the land that the L-rd your G-d gives you as an inheritance,

Not only the land of the seven nations,

but also the land of the ten nations

(as it is written in this week's portion from which we derive,

'The L-rd your G-d will expand your border,'

the land of the Kenite, Kenizzite, and Kadmonite"⁴)

and you shall possess it and dwell in it",

d,

all its inhabitants upon it"⁵"

and immediately and at once —

without waiting for the seven [years] that they conquered and the seven that they divided*"

until plowing and sowing etc. and growth of diggings⁷" —,

and you shall take from the first of all the fruit of the ground, etc., and go to the place which the L-rd your G-d will choose, etc."

to the third Holy Temple,

_{"Sanctuary of the L-rd}.

_{Y they establish},

your_yef111n

And as mentioned,

Immediately and at once,

With utmost alacrity,

which,

The concept of alacrity is emphasized in Bikkurim — as it is written,

Like a first fig before the summer, which when one sees it, while still in his hand, he swallows it.

And the preparation for this — through work in a manner of alacrity,

And in the language of our Sages²,

This world is like a wedding hall; seize and eat, seize and drink.

Which,

Through this, they merit to,

the wedding"

(Not only,

Like a yahrzeit candle")

— the marriage of the Holy One, blessed be He, and the Community of Israel²,

Soon²² etc. may be heard in the cities of Judah and in the streets of Jerusalem the voice of joy and the voice of gladness, the voice of the groom and the voice of the bride"²²,

Immediately and at once, literally.

Sefad HaShiyuzatz - 5749

These days are specially designated days of the entire year: It is the month of Elul — the last month of the year,

which is called the month of Cheshbon*,

when one makes an accounting and summary of the service during the past year,

in order to correct and complete it

(משלים — also from the word shleimus [completeness])

and also the month of preparation for the service of the coming year.

And in the month of Elul itself — one already holds after the fifteenth of the month,

[until that the "eaten on Shabbos" is from the "labor on Erev Shabbos"¹ the fifteenth of Elul]

When the moon is in its fullness³ — then it brings further completeness in the service of the month of Elul

(And also — the completeness of Jews who are counted and similar to the moon⁴)

And in addition, this is a Shabbat in the month of Elul,

And the Shabbat of <i>Parshas Ki Tavo</i>.

In addition — this Shabbat comes from the days of <i>segula</i> — as has been revealed in later generations:

The Shabbat comes after

(And then <i>raise in completion</i> "<i>and they will ripen</i>"⁵ <i>air from the word all*</i> — the matters of)

13 Elul,

the wedding day of his honor, our master and teacher, the Rebbe, the leader of our generation,⁷

and before that — 11 Elul,

the wedding day of his father,

his honor, our master and teacher, the Rebbe

(the Rebbe Rashab)

may his soul be in Eden.

(that the Rebbe, my father-in-law, the leader, was his only son and successor)

that the wedding day

(and these days are remembered and done*)

is a general and essential day in the life of a Jew,

all the more so of a Nasi in Israel,

and David the — more than all the sons of the generation,

that 'the Nasi is everything'²; and it is also the Shabbos that comes after

(Erev Shabbat)

15 Elul — the day of the founding of Tomchei Temimim Lubavitch Yeshiva by the Rebbe, of blessed memory, in the midst of the seven days of the wedding feast" of his only son

(Kvod Kedushas Mori VeRabbi Adoneinu Moreinu VeRabeinu, whom he appointed as acting director of the yeshiva — and the yeshiva,

which continues until this day,

brought a novelty and a new vitality into the service of Jews

(as follows)

Shas will come,

16 Elul

And from this Shabbos is blessed

(all the days of the coming week²,

and in particular)

the luminous day — 18 Elul,

the birthday of the two great luminaries³*,

the Baal Shem Tov and the Alter Rebbe⁵.

And since all these matters come together

(According to Divine Providence)

In the same time in the month of Elul,

It is obvious that there is a connection between them.

This will be understood by prefacing the content of the service of the month of Elul in general:

Being the last month of the year,

The month of accounting and summation of the past year and the month of preparation for the coming year — it is understood,

That in the month of Elul stands

(Openly)

The essence and purpose of the totality of man's service to serve his Creator — as is hinted in the acronym of,

Elul" —.

Ani l'dodi v'dodi li"*,

And this is the general content of man's service — that his existence

(Ani)

should become connected and united with the Above

(Dodi)

And as He is,

“Dodi” from the language of friendship and love” — a close and deep bond of love-affection.

And in two ways: Ani l’Dodi,

through the arousal of a Jew

(it’arusa d’l’tata)

that He draws Himself and binds Himself with

(a love for)

the Almighty by serving Him with Torah and mitzvos; and 'My Beloved is mine' — the continuation and blessings from the Almighty

(Out of love)

to Jews.

And the beginning and foundation of the service is in a manner,

I am to my Beloved,

that foremost is,

I,

the,

I,

— d.

the reality — of a Jew,

and the,

"Ani" becomes aroused,

"L'dodi".

And to such an extent,

So even though 'Aleph' is also the acronym for 'Alufo shel Olam' (Master of the Universe)

(like the 'Aleph' is the acronym of,

'Echad')")

and the acronym,

'Ana'"

(like the 'Aleph' of,

'Anochi')")

What goes on the Highest,

And moreover — the Highest is the

(Aleph and)

the true 'Ani',

I am Hashem your G‑d"*¹ — therefore the Aleph of goes,

Elul" also air,

Ani" from this man,

and how he feels himself as an existence

(א1 ״איד)

Because the intention and purpose of the creation of man and the descent of the soul below is — the arousal from below,

the service with one's own strength,

of this,

I",

then he should

(we wait until there will be an it'aruta d'il'eila,

an awakening from above,

but that he should)

from himself become awakened,

to my Beloved",

to the Aibershter,

And through this, the revelation of then becomes,

to my Beloved,

as the Almighty is,

my Beloved, so to speak, of a

Sefer HaSichos - 5749

a Jew,

until —

(thereafter)

The continuation of 'Vedodi Li,'

From above to below — the ultimate purpose of the connection and unification of a Jew

(Ani)

with the Almighty

(Dodi)

— Yisrael²² and the Holy One, blessed be He, are all one²³.

[And more specifically: through that which the "Ani"

(the essence of man)

becomes in²⁴

(the letters Ani)

²⁵ — then the man

(Ani — acronym for Adam)

stands with a nullification of acceptance of the yoke to the Almighty — he attains the level of the true above

(Keter)

"Ai!²⁸ Mazel l'Yisrael"²⁷,

until the "Ani",

the yesh hanivra,

becomes through them united with the true yesh²⁸]

And even though it is known that in order for there to be an it'aruta d'letata, one needs also the arriving at a giving of power

from above,

as the Alter Rebbe explains² regarding the month of Elul,

that the mold become revealed the thirteen attributes of mercy,

When the revelation is opened in a manner of arousal from above,

And from this one receives the strength for the service of "I

(the service of man)

to my Beloved" in the month of Elul"³ —

But the ultimate intent is,

and

(air)

the completeness of the arousal from above — specifically when it emerges in the service of a Jew by his own power,

As through this the Atzilus is drawn down in a pnimiyus manner,

Until further — that there is drawn down only a higher Atzilus

(like that which comes from above before the avodah)

And further: the hisorerus d’lisata is so much of an ikar — that the initials of "Ani L’Dodi" itself

("El",

the first two letters of Elul)

is a complete inyan in itself,

And additionally a holy name

(from the seven names that may not be erased)

³² — the name "A-l"³³ from the Thirteen Attributes of Mercy

(And my beloved is mine)

The revelation of "King in the field" in the month of Elul — which is drawn from the aspect of A-l which is the beginning of all the Thirteen Attributes and its source and their inclusion, as it is written³⁴ "A-l is the Lord and He has given us light"³³ — because the perfection of the revelation of the name A-l

(Thirteen Attributes of Mercy)

the fill-

Shabbos Parshas Tavo,

16 Elul

Maaleh,

is through the service of "Ani l'Dodi"³⁶,

and therefore the ko'ach of "v'Dodi Li" is also needed

(At'adelu)

from the Name E-l

(which comes before the service)

— being drawn and becoming a part of man's service — "Ani l'Dodi"; only so that it should be in perfect completeness — comes to

(another matter)

that through this becomes also the drawing down and revelation below of "V'Dodi Li"

(in the month of Tishrei)

Accordingly, one will understand even more that the month of Elul is the last month of the year,

and is the month of accounting of all the past year and a preparation for all the coming year — seemingly: the reckoning of the months of the year begins from the month of Nissan,

"This month shall be for you the beginning of months; it shall be for you the first of the months of the year³,

And accordingly, the last month is — the month of Adar

(and Elul is the sixth month)

The explanation of this is: It is explained in many places in the explanation of the Sages' statement"

"When the Holy One, blessed be He, chose His world, He established in it new moons and years, and when He chose Yaakov and his sons, He established in it the new moon of redemption" — so the month of Nissan is the "head" of the months of the year — of the miraculous conduct

(redemption)

in the world,

and the month of Tishrei

(Rosh HaShanah)

Is the head of the natural conduct in His world.

And based on this, it is understood,

that the month of Elul is the end of the year in the conduct of the world.

And from this emerges the difference in the service of man: the month of Nissan is its aspect—an arousal from above,

And in the language of the verse⁴—"My Beloved is mine and I am His,"

first, "My Beloved is mine,"

and then "and I am His."

And the month of Tishrei,

And in preparation for this in the month of Elul — at the end of the year of the conduct as usual — is the service of "I am my beloved's

(and then)

"and my beloved is mine".

Based on the above, one will also understand that in the acronym of "Elul" are hinted all the aspects of the service — the three pillars of Torah, service, and acts of kindness,

And also the service of repentance and the humility of redemption⁴²,

At first glance, it is not understood: each of these lines is a service and a "world and its fullness" in itself,

It is indeed true that the month of Elul is the general month regarding the account and preparation of all the service entirely in Elul — but since all these acronyms come together in one word

Sefer HaSichos - 5749

Elul\

One must say that they have a connection and common point among themselves.

The explanation in this is: all matters of service

(in the five matters mentioned above)

have one point — the aspect of,

"I am my beloved's and my beloved is mine" — the union of Jews

(I)

with the Almighty

(my beloved)

is brought about through man's service below

(I)

a service that is expressed specifically in various directions

(according to the division of the lines of the world)

: The three pillars

(upon which the world stands⁴³)

of Torah,

Avodah and Gemilus Chasadim

(the right line,

the left line and the middle line)

And the service of repentance which causes that the deeds of Torah, service, and charity should be,

good deeds"⁴⁴,

And the matter of the Redemption — the perfection of our deeds and our service⁴⁵,

When the unification of all details in the single point of Israel and the Holy One, blessed be He, will be revealed as one.

And one could say,

that these five matters correspond to the five names

(and levels)

that are called for her: Nefesh, Ruach, Neshamah, Chayah, Yechidah⁴⁴

(And in the totality of the worlds: the three worlds of BYA,

the fourth world — Atzilus,

and the fifth aspect — the worlds of A"K)

: Torah, avodah and gemilus chasadim — corresponding to GR"N,

teshuvah — corresponding to Chai/ and Geulah — corresponding to Yechidah,

Yechidah to unify You.

And above all these

(five)

Matters, there is one point: the essence of the soul itself

(that the five

names are called to her)

— the,

Ani

that calls out and reveals the,

Ani l'dodi v'dodi li

And as it is openly stated in all the details and lines mentioned above of soul and order of hishtalshelus.

According to this, it is even more understandable the explanation of the [late] Rebbe, that the days of the month of Elul are weekdays,

Because the revelation of the Thirteen Attributes of Mercy in the month of Elul is like the parable of a,

king in the field,

that,

"He receives them in the field, and then anyone who wishes to go out to greet him is permitted, and he receives them all with a pleasant countenance and shows a smiling face to all." — because the service of "I am to my beloved and my beloved is to me"

(Elul)

— the unification of a Jew with the Almighty — takes place and becomes united with the reality of a Jew —

"I" — as he finds himself an existence in the world

(in the field)

And in this state becomes the revelation of

("I am my beloved's" initials)

"El Hashem veya'er lanu",

the light of the face of the King, life of Hashem,

in such a way that this becomes drawn also into the physical matters of a Jew,

as then the true unity with the Above becomes

And on the contrary — the supernal intention is that the soul should come down specifically into,

field;

in a physical body in this physical world,

but an existence of,

I.

And it should be the avodah of "Ani l'Dodi"

(which calls forth this,

v'Dodi li")

And also below, the completeness of the unity of a Jew with the Above should stand revealed

("Ani" and,

Dodi")

— specifically as a

Sham Tavo,

16 Elul

A Jew is a soul in a body,

a created being

("Ani")

in this lower world,

his superior power is revealed,

when he does "Ani L'dodi" and "V'dodi Li",

The unification of the created being with the true being,

until that through this comes "and my Beloved is mine" in the revelation of the soul — in the manner that the soul is nourished from the body

(as it will be in the Future to Come)

**,

until that the Jew manifests this also in "field"

(the physicality of the world)

and not through nullification of the existence of the world,

Only to reveal how every created being brings out the unity and honor of the Holy One, blessed be He.

(And as our Sages said: Everything that the Holy One, blessed be He, created in His world, He created only for His glory⁵⁰)

The Lord shall reign forever and ever⁵.

And moreover: also the part of the world

(and the people who are found in that part)

which is temporarily like a "desert",

where no man dwells⁵²

"A land unsown, which are the deeds, words, and thoughts that are not for Hashem⁵⁵ — one transforms

(through the service of teshuvah)

into a settled place of man,

the Supernal Man,

and a dwelling place in the lower realms,

until a beautiful dwelling that expands the mind of the Supernal Man⁵⁵, so to speak,

And on the contrary — specifically in the wilderness is revealed the true existence,

in the aspect of the wilderness of holiness,

that is higher than the image of man in the order of the chain of descent*⁵.

And this also corresponds to the Jewish custom⁵ that in the month of Elul Jews wish each other a "k’siva vachasima tova,"

which includes — blessings for all spiritual and physical needs,

and on the contrary — the main judgment on Rosh Hashanah is regarding physical matters⁵.

And particularly when it is a Shabbat in the month of Elul,

that the mitzvah of oneg Shabbat

(and joy — "and on the day of your rejoicing, these are the Shabbats"⁵⁰)

is

(And the main point)

In material matters — fatty meat and aged wine,

which come through the preparation and work of a Jew

("Ani")

On Erev Shabbat — Whoever toils on Erev Shabbat will eat on Shabbat.

According to the above, one will also understand the connection of the month of Elul with Parshat Ki Tavo:

"When you come to the land that Hashem your G-d gives you as an inheritance, and you possess it and dwell in it..." brings out the general content of the service of man — in the manner of the aforementioned service of the month of Elul,

I am my beloved's and my beloved is *

the land which the Lord your G‑d gives — goes on that which the Almighty gives Jews from above in the future to come

(until the Thirteen Attributes of Mercy in the month of Elul)

and in the service of the soul, this is "land"

(because it desired to do the will of its Owner)

the simple will that every Jew has to fulfill

Sefer HaSichos - 5749

רצון ה/ and this he receives as a gift from Above

(Hashem your G-d gives you)

And the intention is also that it should be "when you come into the land" the aspect of man's service with his own strength,

״I am for my Beloved,״

because afterward — "and you shall inherit it and dwell in it,"

the conquest of the land of the seven nations,

refinement of the seven <i>middos</i>

[Until the conquest of the ten nations — the air of the three brains]

And 'you shall settle in it' with a settlement — measure for measure — making a dwelling for Him, blessed be He, in the lower realms⁴³.

And in the land itself — which refers to the totality of service in the world — there must be 'And you shall take from the first of all the fruit of the ground which you bring from your land, etc.,'

Take from the physical fruits that grow in the land

(field)

and select 'from the first of all the fruit of the ground,'

"from the first but not all first"⁴⁴,

and that underscores the addition that is achieved through the work of man

("I")

that from all fruits that are "first" intrinsically

(since they were given by the Almighty)

— a Jew selects "from the first"

(first of the first)

And up to this point is the novelty of the service —

That one is excluded "and not all first fruits",

In the manner and in the likeness of the difference between the service in mundane matters

(for the sake of Heaven)

and the service in holy matters

(first fruits to G-d")

And "and you shall place it in the basket,"

Tenah (basket) is an acronym for Taamim (cantillation marks), Nekudot (vowels), Otiyot (letters)⁴⁵ — then a Jew, through his service

(And you shall place you — "I")

"puts in" and one reveals how all matters of the world are connected and bring out

(the honor of the Holy One, blessed be He,

there is no honor but)

Torah⁴⁴

(the cantillation marks, vowels and letters of the Torah)

; And "You shall go to the place that the L-rd your G-d will choose... and place it before the L-rd your G-d" — then he raises the lowly things of the world and makes them holy — first fruits to the L-rd⁴.

[Till then he also transforms the undesirable matters of the world — to goodness and blessing,

as hinted in the recitation of the confession during the mitzvah of first fruits: "Look down from Your holy abode, from heaven, and bless Your people Israel and the land etc.",

as our Sages of blessed memory said⁴ "Every 'look down' in the Torah is for curse, and this is an expression of blessing"]

And this service is performed by a Jew,

for Jews are called first fruits of the Above,

! 6&gt; See Sadeh and 'Ki Savo' 5666.

Ta'arov.

And see the Torah of the Baal Shem Tov on the verse — "Hayom Yom* 8 Elul."

Keter Shem Tov with additions 63.