English translation — ש״פ תנא,

entire life,

and in the manner of 'increasing and progressing and light'¹)

or those who send their children to the yeshivah,

or who have been influenced by the yeshivah and the students of the yeshivah,

And similarly, those who study in the yeshiva at present.

It is worthwhile to continue the celebrations until Chai Elul,

and even including,

and how good

(in the places where one can carry it out)

— also in the days following this,

each place according to its matter.

and with a great uproar,

So that the celebrations should be the main work of these days,

Until one can say — that it is as if there were no good days for Israel like the fifteenth of Elul²¹, and so on!

— It is self-understood,

That the celebrations must be led by the yeshiva administration

(just as they must lead all matters of the yeshiva)

— the administration that the acting director of the yeshiva appointed in his lifetime in this world,

beginning with his honorable holiness, my father-in-law, the Rebbe,

who was appointed as acting director by his father, the Rebbe, of blessed memory

(as mentioned)

And he fulfilled this over the course of many years,

and also afterwards — when he was the Nasi, his successor

(after the passing of his father in the year 5680)

he remained the acting director in an enduring and eternal manner,

and he said that he will not abandon them

16 Elul 701

Ch*V³,

Only because it was necessary that one should occupy oneself with it in the manner of the soul in the body,

He appointed his older son-in-law,

His son-in-law is like his son¹²³,

But the active director,

Under the active director, His Holy Honor, my father-in-law, the Rebbe,

And His Holy Honor, my father-in-law, the Rebbe gave him the powers to carry out this role,

As he actually carried this out during the course of his life and vitality in this world,

And even afterward — his activity continues,

In addition to the continuing activity until this day of the executive director, כ״ק מו״ח אדמו״ר,

And especially through the administration which his son-in-law appointed and entrusted,

That they continue to lead the work with self-sacrifice and are successful in this,

And they have upon them the powers that the executive director — כ״ק מו״ח אדמו״ר — gave them and continues to give them.

Both the spiritual administration and the material administration

[And to note,

So the spiritual administration and the material administration must be separate administrations.

On the other hand — a thing that is necessary that they

(at least the heads of both committees)

should meet from time to time,

and in order for it to be with more success — it is worthwhile that they should appoint a joint committee consisting of several people from the spiritual committee and several from the material committee]

Sefer HaSichos - 5749

According to this, it is understood,

So the administration of the yeshiva — the central administration,

or likewise the administration in every place,

who have been appointed and have been fulfilling their role for so many years — should lead the above-mentioned celebrations

[But additionally, every suitable person will certainly ask to help the members of the administration in carrying out the celebrations according to the administration's instructions]

Furthermore: In connection with the celebrations associated with the yeshiva — it is also worthwhile to print a special topic in Chassidus,

which will further add to the study of Chassidus.

In general and in particular, it is worthwhile that one should print the aforementioned sicha of the Rebbe, of blessed memory, beginning with "All who go out to war of the House of David,"

where he speaks about the role of yeshivah students — in order that one should learn it anew,

study for the sake of action,

in addition to the increase in the study of Chassidus in general,

as above.

It is also a most correct thing — that in addition to establishing new Torah classes and Chassidus classes in every possible place

(as above)

— that one should endeavor to establish, in every suitable place, a new branch of the Tomchei Temimim yeshiva

(by establishing a new yeshiva outright,

or by giving the name Tomchei Temimim to an existing Chabad yeshiva that is already there)

— of course,

with written permission from the central administration of the Tomchei Temimim yeshiva in Brooklyn,

and they will ascertain whether the place is

suitable

(in terms of the nature of the administration and the nature of the students, etc.)

To establish there a yeshiva by the name of "Tomchei Temimim Lubavitch".

And may it be His will that the Chassidic farbrengens,

within the addition of our deeds and our service in general — should further hasten the true and complete redemption,

when together we will all celebrate a Chassidic farbrengen with 'Awake and sing, you who dwell in dust'²⁴, our Rabbis, our Nesi'im,

and together with Mashiach Tzidkeinu, who says "Guard my soul for I am a chassid"²⁵■ and His praise of G-d in the congregation of chassidim•¹²,

together from the Almighty — the Chassid of the world,

And in the future, the Holy One, blessed be He, will make a dance for the righteous, etc.⁸,

And from great joy,

which breaks through all barriers — in the true and complete redemption through Moshiach our righteous one,

the breaker will ascend before us•¹²,

and he will teach all Jews the inner dimensions of the Torah¹²⁹,

the secret of the reasons and the hidden secrets¹¹,

until the earth is filled with knowledge of G-d as waters cover the sea¹².

Sefer HaSichos - 5749

Regarding the “Yom Tov of Rosh Hashanah that falls on Shabbat”

(As the determination of Rosh Hashanah this coming year, which is blessed from this Shabbat)

That “in the Temple they would blow the shofar, but not in the provinces”¹ — the famous question is known: how can the positive commandment of shofar blowing be pushed aside?

Shofar blowing is a primary matter on Rosh Hashanah — “the mitzvah of the day is with the shofar”¹.

And the reason for this — because the essence of Rosh Hashanah is the coronation of the Holy One, blessed be He, as King,

As it is stated in the Gemara³: “The Holy One, blessed be He, said.

Recite before Me on Rosh Hashanah [verses of] Kingship.

so that you make me king over you\",

And the coronation of the Holy One, blessed be He, as king is done through the shofar —,

And with what? With the shofar³.

And as the Ra'avad* wrote, one of the reasons for the shofar blowing is that thus kings do at the beginning of their reign: they blow before them with trumpets and horns to announce and make heard everywhere the beginning of their reign."

And according to this, it is possible that Rosh Hashanah's existence,

"Make me king over you."

With what in the shofar,

Without the shofar blast — how can there be the coronation of the Holy One, blessed be He, as king if not through the shofar blast!

And it is explained in this in Chassidic discourses³ that on Rosh Hashanah

That when it falls on Shabbat, the coronation of the king is accomplished from the aspect of the essence of the Shabbat day,

without the need for the action of the shofar blast,

because,

the coronation of the king is through arousing the desire for kingship by means of drawing down and revealing the delight,

and since on the Shabbat day, the supreme delight is drawn down and revealed of its own accord,

There is no need for the action of Israel through the shofar blowing.

And in the language of Chazal — that Shabbos is "inherently holy and established"⁶ from its own essence,

unlike Yom Tov, regarding which "Israel sanctifies the times"⁷,

therefore on Yom Tov we say "Who sanctifies Israel and the times"

(and similarly on Rosh Hashanah — "Who sanctifies Israel and the Day of Remembrance")

but not so regarding Shabbos, which is "inherently holy and established" without the action of Israel*.

And nevertheless,

"In the Beis HaMikdash they would blow the shofar" — because,

"There are several levels in the matter of the infinite and boundless delight,"

And since in the Beis HaMikdash* it is possible to draw down a delight superior to the delight drawn by Shabbos,

Therefore in the Beis HaMikdash they would blow the shofar in order to draw down the supreme delight,

But not so in the [rest of the] country, i.e., outside the Land [of Israel], where it is impossible to draw from the level of the supreme delight¹⁰,

Except only,

the level that is drawn from the aspect of the essence of the day of Shabbos.

Sefer HaSichos - 5749

But still explanation and clarification are needed:

One of the main topics of Rosh Hashanah

(In addition to the coronation of the Holy One, blessed be He, as king in itself,

also)

that the coronation is done through the service of Israel — "Say before Me on Rosh Hashanah kingship verses.

that you crown Me over you",

That Israel, through their service, effect the coronation of the Holy One, blessed be He.

And as is known" the explanation for the reason for setting Rosh Hashanah on the first of Tishrei,

the day Adam was created,

which is the sixth day of Creation,

and not on the twenty-fifth of Elul,

the first day of Creation — because at the beginning of Creation all matters were from the aspect of "for He desires kindness"¹²,

but now, the matter depends on the arousal from below,

that it must be specifically through the service of man,

as it was on the day Adam HaRishon was created, when he crowned HaKadosh Baruch Hu as King, saying, "Hashem malach ge'ut lavash"³,

and revealed the kingship of HaKadosh Baruch Hu over all of creation,

by saying to all creatures of the world, "Come, let us prostrate and bow, let us kneel before Hashem our Maker"⁴,

and therefore Rosh HaShanah was established on the day man was created,

because Israel

("you are called Adam"⁵,

referring to Adam HaRishon,

who included all Jewish souls, and in every soul there is a part of the soul of

Adam HaRishon⁶)

they crown the Holy One, blessed be He, as King

(upon themselves,

and thereby also)

upon the entire world.

And according to this, it must be understood: how is it possible that on Rosh Hashanah that falls on Shabbat, they do not blow the shofar

(since the pleasure is drawn from itself,

by virtue of the essence of the day of Shabbat)

The humble one asks: shouldn't the coronation specifically be through the work of Israel?!

And it can be said,

that even this — that we do not blow the shofar — is part of the overall service of T'kiyas Shofar

(in the soul of man⁷)

That is,

that the intention is not that on Rosh HaShanah that falls on Shabbos the service of T'kiyas Shofar does not exist•■)

But if,

that the service of Shofar blowing is in a manner of negation,

that they do not blow the shofar,

And not only that,

but rather,

that in this service there is an elevation relative to the actual service of Shofar blowing on Rosh Hashanah that falls on weekdays

(for it is obvious that the holiness of Shabbat does not detract, heaven forbid, from the superiority of Rosh Hashanah,

but on the contrary,

That through Shabbos, there is added even more to the quality of Rosh Hashanah)

; And a more elevated service — in the Holy Temple,

Where they actually blow the shofar even on Rosh Hashanah that falls on Shabbos,

As follows.

And it will be understood with the introduction of the explanation of shofar blowing and Shabbos in the service of man\:

In which the Sages [instituted] several decrees and safeguards\"

(\"As known in the Gemara that most of the decrees, stringencies, and safeguards were specifically in the time of the Second Beis HaMikdash\")

includes also the decree of Rabbah to push off the positive commandment of tekios shofar on Rosh HaShanah that falls on Shabbat; unlike in the time of the First Temple when Israel were on a higher level,

and they could draw down the aspect of the highest delight also in the state

(take there Nitz.,

discourses in note 5)