English translation — משיחות ש״פ האזינו, שבת שובה, ח׳ תשרי ה׳תש״נ

On the verse, 'Seek the Lord when He is to be found, call upon Him when He is near,' our Sages expounded²: 'These are the Ten Days between Rosh Hashanah and Yom Kippur,'

That in these days, the Holy One, blessed be He, is 'to be found' and 'near' to each and every one of Israel,

Even to an individual,

That is,

That the level of an individual during these days is like the level of the 'community' throughout the year,

And certainly, regarding the 'community,' its level during these days is greater than during the rest of the year*■.

And we must explain the connection and relevance of 'when He is to be found' and 'when He is near' to Rosh Hashanah and Yom Kippur — with an introduction:

At first glance, the phrase of the Gemara, 'Ten Days between Rosh Hashanah and Yom Kippur,' can be interpreted merely as a sign.

And even though for this reason it would have been sufficient to say these ten days between the first of Tishrei and the tenth of it

(etc.)

it must be said

(with difficulty, at least)

that since one must mention these days, one mentions them by their special name that indicates their virtue.

But it is more plausible to say that this is not merely a sign,

but,

"Siman" which is also a reason

And a cause for these words,

That is,

that the superiority of "when He is found" and "when He is near" is because they are "days between Rosh HaShanah and Yom Kippur".

And from this - that the main concept of "when He is found" and "when He is near" relates to Rosh HaShanah and Yom Kippur,

And regarding the days in between

("between Rosh HaShanah and Yom Kippur")

Behold,

their beginning and commencement

(Rosh HaShanah)

and their end and seal

(Yom HaKippurim)

indicates, expresses and emphasizes their main point? until they become one reality of "Ten Days" whose beginning is on Rosh HaShanah and whose end is on Yom HaKippurim,

And because of the unique superiority of Rosh HaShanah and Yom HaKippurim,

which is also the main point of the days in between them

(as follows)

The Holy One, blessed be He, is "existent" and "close" to each and every one of Israel.

And the explanation of the matter:

The main aspect of Rosh HaShanah - that Israel crowns the Holy One, blessed be He, as king,

as our Sages of blessed memory said: "The Holy One, blessed be He, said.

Say before Rosh HaShanah: Malchuyot.

So that you crown Me king over you.

And with what? With the shofar.

And as the wording of the blessing in prayers and Kiddush of the day: 'King over all the earth.'

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And likewise regarding Yom Kippur,

that [it] is also called Rosh Hashanah in the Scriptures,

and it is the aspect of soul and pnimiyus - that in it the coronation of Hashem as King is completed,

and even the atonement of Yom Kippur

("time of teshuvah for all.

An end of forgiveness and pardon for Israel\"\")

Is connected with the coronation of the Holy One, blessed be He, as King,

Because,

Through the arousal of the will and delight in the matter of kingship,

The blemishes that were caused by the lack of acceptance of the yoke of His kingship, may He be exalted, are filled.³

And until the essence and completeness of the revelation of the kingship of the Holy One, blessed be He — in the true and complete redemption through our righteous Moshiach,

That then the prophecy will be fulfilled: "Hashem will reign forever and ever"⁴י,

"In the future, all the kingship is His,"

Therefore,

The request for redemption is emphasized in the prayer texts of Rosh Hashanah and Yom Kippur,

In the haftarah of Rosh Hashanah

[Both in the haftarah of the first day, which concludes and seals with "He will raise the horn of His anointed"⁵,

And in the haftarah of the second day, which describes many details of the redemption, up to the proclamation at the conclusion and seal of the holy day

(And during the Ten Days of Repentance between Rosh Hashanah and Yom Kippur)

- "Next year in Jerusalem,"

that is,

that the redemption is immediately and at once,

and consequently, next year in Jerusalem".

And from this it is also understood regarding the days between Rosh HaShanah and Yom Kippur,

that their primary significance,

is,

the coronation of HaKadosh Baruch Hu as king,

as emphasized in the prayer formula that is common throughout the Ten Days [of Repentance] from Rosh HaShanah to Yom Kippur

- "HaMelech HaKadosh",

For in these days the Holy One, blessed be He, reveals His kingship, etc.

And similarly in saying 'Avinu Malkeinu',

As the beginning of this² is 'We have no King but You.'

And in the language of Kabbalah and Chassidut — in the Ten Days from Rosh HaShanah to Yom HaKippurim, the building of Malchut is accomplished in all the ten Sefirot that are in it.

And it can be said,

That through the revelation of His kingship, may He be blessed, in the ten days between Rosh HaShanah and Yom HaKippurim, there is achieved in them the elevation of 'when He is found' and 'when He is near':

In the matter of kingship, the closeness between the king and the nation is emphasized — that the nation accepts him as king and he becomes king over them,

And to such an extent,

that the “king” and the “people” are not two separate entities between which a connection and relationship is made,

but rather,

their existence is dependent on each other:

Regarding the “king” — “there is no king without a people”²⁵,

that is,

the existence of the “king” depends on the existence of the “people” over whom he is king.

And regarding the “people” — that the existence of the “people” as a “people” worthy of its name depends on the king who

A!; Shulchan Aruch HaRav, Orach Chayim, beginning of section 582.

8.

Sefer HaSichos — 5750

their leader in all their matters,

and in the language of the verse: "Who shall go out before them and who shall come in before them, and who shall take them out and who shall bring them in,"

and to such an extent,

that the continued existence of each individual of the nation depends on his submission to the king,

therefore,

"He who points with a finger before the king,"

his punishment is the negation of this existence of pointing,

the opposite of his reality?

And in more detail:

In the reality of "the people" - two extremes: on one hand - a multitude of individuals,

who are divided from each other in their opinions,

their talents,

their businesses, etc.,

And on the other hand - it is not merely a gathering of many individuals,

but rather,

that they join together to be "one nation" under the leadership of the king,

that is,

that the king leads the people,

both regarding each individual of the state in his private affairs,

and both regarding the leadership of the entire state,

Through the combination of the people of the state into one nation,

in a manner that each one fulfills his role according to his strengths and talents,

as a minister,

as a servant,

in fulfilling a role between these two or the like,

which,

through the combination of all of them together, the governance of the entire state is carried out in its proper perfection.

That is to say,

The closeness in the matter of kingship is not only a general closeness to the entire nation that accepts his kingship,

but also a particular closeness to each individual of the state,

even to the point of guidance regarding his private affairs,

so that the private affairs of each individual of the state are imbued and become part of the general intent of the king in governing the entire state.

In a slightly different style: The acceptance of the yoke and self-nullification to the king is not in a manner of negation of the existence of the state's citizens,

a movement of distance,

but rather, on the contrary,

the existence of the state's citizens becomes with greater force,

The essence of "a nation",

Through the closeness of the king to all the citizens of the country to lead them in all their affairs,

until they become part of the entire monarchy.

And this concept is also emphasized in the Parsha that "we read always before Rosh Hashanah" - "You are standing today

(which refers to Rosh Hashanah⁷)

all of you before Hashem your G-d, your heads, etc., until your water drawer, to pass into the covenant, etc., in order to establish you today as a nation for Him, and He will be for you a G-d, etc." - in which the concept of Rosh Hashanah is explained:

In the reality of Bnei Yisrael as they become a "nation"

Through this, we crown the Holy One, blessed be He, as King on Rosh HaShanah.

- The two aforementioned extremes are emphasized: "You are standing — etc— all of you before the L-rd your G-d" — the nullification,

that they all stand equally before the King; and together with this,

"Your heads — etc— even the water-drawer of your water,"

"The verse details ten levels, etc.,

including all categories of Bnei Yisrael" — the emphasis on the differentiation connected to their existence,

that this one is in the category of "head" and this one is in the category of "foot",

both regarding the differentiation of the entirety of Israel,

And they

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regarding the division in every individual from Israel.

And the reason for this - because the coronation of the king is from a movement of closeness,

"to pass you into the covenant,"

"like, for example, two friends who make a covenant between them."

(ש)

May their love be an eternal love that will never falter forever and ever",

And therefore,

This is not in a manner of nullifying existence,

But on the contrary - "in order to establish you today as a nation for Him, and He will be your God",

That the strength of the "nation" of the Holy One, blessed be He, is made in them,

That is,

that their reality,

all the details of the distinctions of "your heads etc. until draws your water",

with all the details of the matters of each and every Jew,

join together for one purpose and goal - "a nation" that receives the kingship of the Holy One, blessed be He.

Based on this, one can add explanation regarding the connection and relationship of "in His being found etc. when He is near" to "the ten days between Rosh Hashanah and Yom Kippur":

Since the kingship of the Holy One, blessed be He, over Israel is established from the aspect

(and expresses the)

The closeness of the Holy One, blessed be He, to Yisrael - it is understood,

that the time that the Holy One, blessed be He, is 'found' and 'close' to each one of Yisrael,

is,

"the ten days between Rosh HaShanah and Yom HaKippurim",

the time in which His kingship of the Holy One, blessed be He, is revealed over Yisrael,

in which the closeness of the Holy One, blessed be He, to each one of Yisrael is emphasized,

and in the well-known expression⁵⁵ - the closeness of the luminary to the spark.

And the precision that the verse 'Seek the L‑rd when He is to be found, call upon Him when He is near' is 'in the singular' is sweetened further - because the closeness in the matter of kingship is not only for the collective of the citizens,

However

to each and every individual of the state's inhabitants

(as above)

; and together with this,

there is also in these days the virtue of the community and the public⁵⁴,

as stated,

that the existence of the individual is permeated and becomes part of a "nation" that accepts the kingship of the Holy One, blessed be He.

And we should add,

That the concept of ״when He is found, etc., while He is near״ in the ״Ten Days between Rosh Hashanah and Yom Kippur״ themselves is ascent after ascent from day to day⁵⁵,

That is,

that from day to day there is added in the quality of closeness,

and especially after one is in the aspect of the ״majority״ of the ten days,

starting from the sixth day⁵⁴

(the sixth of Tishrei)

and especially after the seventh of Tishrei,

"rov demunachar"⁵⁷,

And see further in Shabbos Shuva,

which includes the days before it

(in the manner of "VaYechulu"*⁵)

and the days after it

(which are blessed from it⁵)

- all ten days,

and until we reach Yom Kippur,

In it, the closeness between the Holy One, blessed be He, and Israel is made with ultimate perfection - as is known¹⁵" that Yom Kippur is a day that is obligated in five prayers,

Because in it are revealed all the five names of the soul,

Nefesh, Ruach, Neshamah, Chayah, Yechidah•⁴,

"Yechidah⁴⁵ to unite with You"⁴⁵,

And until the revelation of the essence of the soul

(which is above even the level of Yechidah)

Sefer HaSichos - 5750

that is connected with His Essence and Being, blessed be He

(that is above every name and attribute)

"Israel" and the Holy One, blessed be He, are entirely one"⁴⁵.

And it can be said,

That in the matter of "when He is found, etc., when He is near" which is in "the ten days between Rosh Hashanah and Yom Kippur", there is included and hinted also the closeness of the Holy One, blessed be He, and Israel, as it will be revealed in the ultimate perfection in the future to come,⁴

(when the kingship of the Holy One, blessed be He, will be revealed in ultimate perfection)

- that "your Teacher will no longer hide Himself, and your eyes will see your Teacher"⁴⁷,

"Eye to eye they will see"¹′⁴,

And together with this,

"They will not be nullified in actual existence in the revealed light of G-d in the future without any garment"⁴,

That souls will be in bodies specifically,

And in the strength of the reality of 'Israel and the Holy One, blessed be He, are all one'"²⁵.

And also in this matter there is a special elevation on Shabbos Shuva⁵ - because,

The Shabbos day in general is a microcosm and example of "a day that is entirely Shabbos and rest for the life of the worlds"⁵²

(And on the Shabbos day in particular

after midnight,

the time of Minchah,

"Rava d’ra- vin"⁵⁵)

And etc. on Shabbos Shuva - according to the known⁵⁴■ that Shabbos Shuva includes all Shabbosos of the year⁵⁵.

And a special uplifting in this year -

from the aspect of the fixed date of Shabbos Shuva on the eighth of Tishrei⁵⁵,

As known⁵⁷■ that "Shemini"

(from the term fat/oil,

the essence and innerness,

"essence""⁵)

connected with the level³⁴ above the order of Hishtalshelus

(which is included in the number seven,

the seven days of construction)

And it indicates the redemption³⁵,

as also hinted in the words of our Sages, may their memory be a blessing¹, 'a harp

that is entirely Shabbos and rest for the life of the worlds,'

(always at its end)

And to also note from the wording of the Grace After Meals on Shabbos Kodesh - 'May the Merciful One grant us a day that is entirely Shabbos and rest for the life of the worlds,'

And after this they conclude.

Migdol

(No,

Migdil",

but "Migdol")

He grants victories to His king, and does kindness to His anointed, to David and his seed forever.".

Shabbos Parshas Haazinu,

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And 2

The image of the Messiah of Shema Namin:

From the aspect of the elevation of the entirety of the year 5750 - as the acronym that became publicized throughout all Jewish communities: "It shall be a year of miracles"*,

Starting from the most essential miracle - the miracle of the true and complete redemption,

Regarding it is said³⁷ "As in the days of your exodus from the land of Egypt, I will show him wonders",

"Wonders" also in comparison to the miracles of the first redemption from Egypt³⁸.

*

And one should connect the general concept of "when He commands... or etc. when it is near" with this week's Torah portion - and in some years they read on Shabbat Shuva the portion of Haazinu:

"Give ear, O heavens, etc., and hear, O earth,"

expression of listening (from near),

from near,

in relation to "heavens,"

and expression of hearing,

from afar.

Their home to "land" - indicates closeness to heaven and distance from the earth⁴⁴.

And one must understand:

How is it possible that when one is in "land",

a soul in a body in this physical world, which is the lowest of the low,

they will be in a state

and condition of "close to heaven and far from the earth"?!

And moreover - the status and condition of "close to heaven and far from the earth" is

(seemingly)

the opposite of the intention and purpose of the soul's descent below to specifically act in the earth,

since the Holy One, blessed be He, desired⁴⁵ to have a dwelling specifically in the lower realms?!

And the explanation for this - according to what is explained later in the portion regarding the virtue of Israel,

"For⁴⁴ the Lord's portion is His people, Jacob the lot of His inheritance":

since when they are in this lower earth, they are "the Lord's portion"

(for the soul of each and every one of Israel is "literally a part of G-d above"⁴²)

and "His inheritance"

(inheritance and legacy,

that he inherits exactly in place of the testator"⁴)

- it is in a state and condition of "near to heaven and far from earth".

[And emphasized in the service of each day - that the beginning of the day,

when one awakens from his sleep,

is in saying "I give thanks before You, King,

that is,

That even before beginning the work,

and even before washing the hands, when he is unable and not permitted to mention the holy names

(due to impurity)

*⁴ - he says "I offer thanks before You, King,"

"before You" specifically,

the innerness of the Holy One, blessed be He

(above even from "... - water"/ since from His essential existence He is always "before You"; and this matter is drawn and penetrates into the individual powers and his entire existence - through the service of prayer,

until its conclusion and seal,

"The upright sit before Your face""⁴⁵,

the revelation of "Your face" in a manner of settling in vessels]

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And since, from their own perspective, they have no connection to "earth",

but only to "heaven",

so,

also in their involve- ment in matters of earth

("And the earth heard")

To make for Him, blessed be He, a dwelling in the lower realms; the closeness to heaven is evident among them

(That from the essence of their existence)

And through this they draw and instill in the "earth" the revelation of "heaven",

to be for Him, blessed be He, a dwelling in the lower realms.

And if these things apply throughout the entire year,

all the more so in the "Ten Days between Rosh Hashanah and Yom Kippur," about which it is said, "Seek the Lord when He is found; call upon Him when He is near."

that the Holy One, blessed be He, is "present" and "close" to each and every one of Israel more than during the entire year,

and consequently,

it is emphasized more openly in each and every one of Israel that he is "close to heaven and far from the earth."

And more specifically:

In "Listen, O heavens, etc., and hear, O earth,"

"close to heaven and far from the earth,"

it also emphasizes the strength of the reality of the Children of Israel as they are in "earth,"

That is,

that this is not a movement of nullifying reality,

but on the contrary,

that they are in the "land" with all the force of reality,

until they affect in the- "land" the revelation of "heaven".

And similarly in the verse "For the portion of God is His people Yaakov

the rope of His inheritance" - that this is not a nullification of the reality of the nation,

but on the contrary,

The strength of the reality of "nation" - for it is His "nation" of the Holy One, blessed be He,

that is felt and noticeable even in the detail of each and every individual of the "nation"

(as above, sec. 64-5)

as also hinted in the matter of "Yaakov is the lot of His inheritance",

"the third of the Patriarchs who is tripled in three merits,

the merit of his father's father and the merit of his father and his own merit,

thus three,

like this rope which is made of three strands"⁷²,

that is,

that is felt and recognized in "the people" the particular pattern of the three patriarchs

(Chesed, Gevurah, Tiferet)

,including also their being "a third nation"■⁷,

Kohanim, Levi'im, and Yisra'elim⁷⁴,

and their service is

(through the Torah,

"Orayan Telisai'"⁷,

and more specifically)

in the three lines of Torah, Avodah, and Gemilus Chasadim",

But that all three lines join together and become one matter,

"a single rope".

And we should connect this also with the Parsha read at Minchah,

the Parsha of 'V'Zos HaBerachah' - in which it is stated"⁷ "And He was king in Yeshurun when the heads of the people gathered, the tribes of Israel together,"

That is,

Emphasizing the validity of the reality of Israel as a "nation",

And in a manner that also emphasizes the division according to their individual characterization,

"tribes of Israel",

the particular aspect of each and every tribe,

Rather,

that they unite to become united as one,

"when the heads of the people gather, the tribes of Israel together"

And that they are called by the name “Yeshurun,”

a very high level.

From the language of “song” which is of the aspect of “circles”⁷⁷

(a unity that is above the division of beginning and end)

through which “And there was a king in Yeshurun.”

*

Based on the above, we can add further explanation

Shabbos Parshas Haazinu,

Shabbos Shuvah,

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And an explanation regarding the custom of Jews⁷⁸ on Erev Yom Kippur to ask for "lekach"

(honey cake and the like)

and receive it,

And as was the custom of my revered father-in-law, the Rebbe, our leader, to distribute "lekach" and bless with "a good and sweet year":

Among the reasons for the custom of requesting lekach on Erev Yom HaKippurim — a "sign" and "segulah" that during the year they will not need gifts of flesh and blood,

since,

even if there is a consideration that there is room for the claim of the opposing side that it should be considered a gift of flesh and blood,

one fulfills one's obligation by requesting lekach on Erev Yom HaKippurim,

and thereby they will not need during the year a gift of flesh and blood,

but each one will receive his livelihood "from His full, open, holy, and expansive hand"*⁷,

to the point of actual physical wealth.

Moreover, since the intention in requesting lekach on Erev Yom HaKippurim is to negate the concept of a gift from a flesh-and-blood person,

it is logical to say,

that also the giving of the lekach on Erev Yom HaKippurim is in a manner that it is not a gift of flesh and blood.

And one can explain this—based on what was explained above regarding the elevation of the Ten Days between Rosh HaShanah and Yom HaKippurim,

that Hashem is "found etc., being close" to every single one of Israel,

and then the status and state of "close to heaven and far from the earth" is more emphasized:

Although even the gift of a flesh-and-blood person is in truth a gift from Hashem, who gives through the flesh-and-blood person,

therefore,

Also a pauper who is sustained by the gift of flesh and blood says in the Grace after Meals that the Holy One, blessed be He, is "He Who sustains and provides for all" — nevertheless,

in practice, the giving of the flesh and blood is also felt,

both by the recipient,

that he has a feeling of shame"⁸

(And therefore

he asks in the Grace after Meals, "And please do not make us need the gift of flesh and blood")

and also by the giver,

Therefore it is necessary to emphasize the obligation of giving "with a generous eye"⁸,

including also the recognition that "more than the householder does for the poor person, the poor person does for the householder"⁸².

But this is not the case regarding the giving of the lekach on the eve of Yom Kippur

(And similarly when the giving is advanced starting from the days immediately preceding because of the trouble of the public)

because they are in an elevated standing and state through the revelation of "when He is found, etc., when He is near",

"close to heaven and far from earth",

it is felt practically and openly that this is not the giving of a human being,

but the giving of the Holy One, blessed be He,

Since this giving is by virtue of "The custom of Israel is Torah"⁸⁸,

and the giver

(each and every Jew who fulfills this custom)

is an agent of the Holy One, blessed be He,

and beyond this - that it is not even the phenomenon of a "messenger",

for the giving is from the hand of the Holy One, blessed be He, literally,

so to speak,

but is done through a physical hand that is of the nature of a "unifying intermediary",

And therefore,

There is no need to warn about negating the feeling of shame and the like,

Since here there is no feeling of 'giver' and 'receiver,'

whether from the side of the giver,

that the giving is from the outset with a generous eye,

with a smiling and radiant face,

like, so to speak, the giving of the Holy One, blessed be He, 'from His full, open, holy, and ample hand,'

and whether from the side of the receiver,

Since the request for lekach is not because he needs it⁸⁴,

but rather,

in order to fulfill "the custom of Israel is Torah."

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And in order to further emphasize that this is not a giving from the hand of a human being,

but rather,

a giving of the Holy One, blessed be He - the fulfillment of the custom of distributing lekach this year took place together with the distribution of the kuntres of the maamar Torah b'Pnimiyut HaTorah⁵:

Giving 'lekach' - alludes to and is connected with 'I have given you a good teaching, My Torah, etc.'⁶

And in the Torah itself - the inner dimension of the Torah,

Which is likened to honey,

As the Sages expounded⁷ on the verse 'Honey and milk are under your tongue',

That this matter is hinted from 'lekach' from a cake of) honey.

Honey.

And it should be added,

That by this connecting the giving of the literal 'lekach' with the 'teaching' of Torah,

There is added in a greater revelation the connection and bond of Yisrael with the Holy One, blessed be He

(Therefore this is not a giving from the hand of a human being,

but of the Holy One, blessed be He)

- since “Yisrael, the Torah, and the Holy One, blessed be He, are all one”

(as also intimated in the “threefold cord” in the verse “For the portion of the L-rd is His people, Jacob is the lot of His inheritance”)

and especially through the inner dimension of the Torah,

the aspect of the hidden within the Torah,

That which connects the aspect of the 'dead' among Israel with the aspect of the 'concealed' of the Holy One, blessed be He.

And in the inner dimension of the Torah itself, this is emphasized further in the aforementioned Chassidic discourse beginning "And you shall draw water with joy from the wells of salvation" - which is connected and indicates the drawing of the Holy Spirit,

As it is stated

To rectify the matters of the past year - both for the one who was in need of a gift of flesh and blood,

And for the one who gave a gift of flesh and blood - that they were not imbued with true knowledge, recognition, and feeling that in reality this is a gift of the Holy One, blessed be He.

In the Jerusalem Talmud⁶: "Why is it called Beit HaSho'eivah,

Because from there they draw the Holy Spirit,

Derived from the verse 'And you shall draw water with joy.'

Yonah ben Amitai was among the pilgrims,

And he entered into the Simchas Beis HaShoevah and the Holy Spirit rested upon him,\

That is,

That the connection and bond of Hashem with the Jewish people is in actuality and in revelation to the extent of the resting of the Holy Spirit,

And together with this,

he is not nullified from his existence

(due to the intensity of the revelation)

Rather, he draws down a soul into a body,

Yonah ben Amitai.

And the pamphlet was printed in an unusual manner, in a festive binding

(in a special shade)

and they connect this with the distribution of "lekach" literally.

And they distributed to each one of the men, women, and children—since to each one of Israel the entire Torah was given,

"Good lesson",

as it is written⁶⁴ "The Torah that Moshe commanded us is the inheritance of the congregation of Yaakov",

includes also the inner dimension of the Torah,

and especially that through it we fulfill the command "Know the G‑d of your father and serve Him with a whole heart"■⁶,

since this study leads to faith in G‑d,

love of Him and fear of Him etc.,

the six commandments whose obligation is constant⁶⁴,

therefore also women are obligated in them,

And similarly regarding the "children"

(down to the smallest of the small)

that their education is permeated also with the aforementioned matters,

faith in G‑d,

Ahavas Yisroel

(explained in the inner dimensions of Torah)

And through this, there is added even more in the study of the inner dimension of the Torah after they have grown.

Furthermore, and this is also essential—that through this they hasten and expedite even more the true and complete redemption⁶⁵,

for then the prophecy will be fulfilled, "I will pour

Shabbos Parshas Haazinu,

Shabbos Shuva,

8th of Tishrei

My spirit upon all flesh, and your sons and your daughters will prophesy [as it is written],

and up to [the level that] "they shall teach no more every man his neighbor etc., for they all shall know Me, from the least of them unto the greatest of them."

"For the earth shall be full of the knowledge of the L-rd, as the waters cover the sea."

And may it be His will that as we stand in the ten days between Rosh HaShanah and Yom HaKippurim

(and even before the proclamation 'Next year in Jerusalem' at the conclusion and sealing of Yom Kippur)

there will already be the revelation of 'when He is found, etc., while He is near' in the ultimate sovereignty,

in the true and complete redemption,

that 'your eyes will behold your teacher',

and we see in practice and openly that 'Israel and the Holy One, blessed be He, are all one.'

And simply - that one should not wait for the holiday of Sukkos, in which all the matters of Rosh Hashanah and Yom Kippur are revealed and drawn downward

("When He is found, etc. when He is near"/ this is the matter of "in Kiseh"

(which is revealed on Rosh Hashanah)

to the day of our festival",

And there is no need to wait for the revelation of "Israel and the Holy One, blessed be He, are all one" as is done on Yom HaBikkurim,

But immediately and at once, actually,

on the eighth of Tishrei,

we merit the true and complete redemption through our righteous Moshiach,

And the building and dedication of the Third Beis HaMikdash,

And as a matter of course,

It will be on Erev Yom HaKippurim and especially on Yom Kippur itself in Yerushalayim and in the Beis HaMikdash,

And on Sukkos there will be the actual wine libation and water libation in actual practice,

And likewise the Simchas Beis HaShoeivah

(including also the drawing of Ruach HaKodesh)

in the Third Beis HaMikdash,

and in a manner even more elevated than in the First and Second [Beis HaMikdash].

And accordingly - we must immediately arouse and urge regarding the necessary preparations for the Simchas Beis HaSho'eivah*"' in every place.

(If our righteous Moshiach tarries, G-d forbid, until the first time that Simchas Beis HaSho'eivah is celebrated this year/ And moreover, the main point - the preparation for the Simchas Beis HaSho'eivah in the Third Beis HaMikdash,

by means of adding in "our deeds and our service",

and particularly with joy

(of a mitzvah)

that breaks boundaries"',

including and especially arranging farbrengens of joy on Shabbos Kodesh,

at the conclusion of Shabbos Kodesh

(Feast of David, King Messiah*"׳/ and also on the eve of Yom HaB,

And until the service of Yom HaB with joy,

Supreme repentance, which is with great joy⁵"׳,

Since the essence of Yom Kippur is once a year in that “Israel and the Holy One, blessed be He, are entirely one,”

“Farbrengen”

(as it were)

that the Holy One, blessed be He, is with each and every Jew,

and with all of Israel*"׳.

And all these matters - in actuality and openly,

And in the language of the verse that is read immediately in the Mincha prayer: "And this is the blessing that Moses blessed,"

Beginning with the primary blessing of the true and complete redemption through "the first redeemer is the last redeemer"⁷,

In a manner that "points with his finger and says

Sefer HaSichos - 5703

this"⁸,

with a physical finger⁷¹,

but its essence is G‑dliness,

Behold, this is our G-d"",

and twice 'this'

And the completeness of its function now is to show on "Behold, this is our G-d etc. This is the L-rd for whom we waited",

and until

See Ta'anit at its end.

Shemot Rabbah end of chapter 23.

Rashi on Beshallach 15,

And until it is done in the manner of "from my soul, bowed down"

(see

At the conclusion of the verse "We will rejoice and be glad in His salvation,"

immediately and instantly,

the salvation of the Essence of the Infinite, blessed be He.

• Yerushalmi Berachot 5:4 - brought in Tosafot Shabbat 87,

Section B.

And more)

Isaiah 25,

And see Ta'anis there.

Shemos Rabbah, ibid.

Sefer HaSichos — 5703

At the great B.K. of the Admor shlita, erev Yom Kippur,

at Beis HaBnS,

after the Minchah prayer,

5750

1.

It is explained in the discourses of Chassidus¹ that the service of the Ten Days of Repentance

(from Rosh HaShanah until Purim)

is — supernal teshuvah.

From this it is understood,

that since Yom Kippur is the conclusion, seal, and culmination of the completeness of the Ten Days of Repentance,

and in the Ten Days of Repentance themselves, Yom Kippur is

(specifically)

the time of teshuvah — that is, on Yom Kippur, the ultimate completeness of supernal teshuvah³,

higher than the level of teshuvah ila'ah during the Ten Days of Repentance in general

(including — on Rosh HaShanah⁴)

as it is written⁵ "for on this day He will atone for you, etc.

(yichaper stam,

and it is not stated who is the atoner⁴,

because this comes from)

before G-d you shall be purified"

(above Havayah)

a teshuvah that reaches into His Essence and Being, may He be blessed⁷.

Furthermore: According to what is explained in several maamarim, it can be said,

that the service of teshuvah ildah begins in the month of Elul,

because Elul is an acronym for "I am for my beloved and my beloved is for me"• In

see Likkutei Sichos for Shabbos Shuvah 60,

67,

Sefer HaMaamorim 5689, p. 4, sec. 360.

sec. 313 and onward.

Toras Menachem 5644, p. 354 and onward.

And see Likkutei Sichos, vol. 14, p. 145.

shows a closeness and repentance out of love

("to have his heart close to his Beloved in repentance,"

And then his uncle is close to receiving his answer from love"⁹)

— Supernal return.

And according to the principle that "above it in holiness"⁷⁹ — it is understandable,

that the Shabbat when we bless the new month of Elul,

when we bless the head

(and all)

of the month of Elul with all six expressions in the blessing of the month,

comes to an addition and elevation in the service of supernal return on each and every day of the month of Elul,

In a manner of adding, giving birth, and light

(Because in repentance there are infinite levels)

All the more so in the month of Elul itself — the 18th of Elul,

And all the more so during the days of Selichot,

And in this itself — comes to more completeness on Shabbat Selichot,

Shabbat Mevarchim Tishrei — which Hashem Himself blesses

[According to the well-known teaching of the Baal Shem Tov,

Transmitted by the Maggid,

That he transmitted it to the Alter Rebbe,

And from the Alter Rebbe it came through our Rabbeim, our Rebbes — the Mitteler Rebbe,

the Tzemach Tzedek,

the Rebbe Maharash,

the Rebbe

(the Rebbe Rashab)

of blessed memory,

until the Rebbe, my father-in-law, the Rebbe, nasi of our generation — who publicized this² to all Jews]

Sefer HaSichos - 5703

And after the supernal teshuvah of all these days — there comes a higher level in this on Rosh Hashanah.

And especially in this year — that Rosh Hashanah occurs on Shabbat,

which Shabbat is its matter supernal teshuvah\",

And furthermore, this is a year that comes after the preparation of the year 5749 of Your hands,

and before that — the year of rejoice and rejoice,

As discussed at length several times.

And from all this it is understood,

That teshuvah tata'ah has been done already long ago,

was fulfilled,

and to the utmost perfection,

And especially after all these matters which we went through overseas,

And this is not the place to mention again matters that cost so many lives, simply,

lives of tzaddikim and pure ones,

Hashem will avenge their blood — it is certain that the avodah in our generation in general consists now specifically of teshuvah ila'ah.

All the more so after the avodah of teshuvah ila'ah throughout the entire month of Elul,

and then Rosh Hashanah,

and then the Aseres Yemei Teshuvah.

And after all this, it is understood,

that when Erev Yom Kippur and Yom Kippur arrive — one stands at a very high level in teshuvah ila'ah itself

(higher than all the levels in the times before this)

And simply, this means:

Teshuvah ila'ah in general is — the devotion and unification of a Jew with the Supreme One — Yisrael and Kudesha Berikh Hu are all

one¹⁵.

And the perfection of the revelation of this matter is on Yom Hakippurim — "Achat Bashanah"¹⁶ — and the novelty of this day is,

the service from the aspect of yechidah¹⁷ of the soul⁸⁴,

yechidah to unify You¹⁹,

until — the unification which is above all matters.

And therefore, teshuvah ila'ah is specifically with joy, song²

(since it is connected with the unity of Jews with the Almighty Himself)

And in particular — the concept of teshuvah ila'ah is —

(the unity that is achieved through)

the study of Torah⁸⁷ — for Torah

(Oraisa)

unites Israel and the Holy One, blessed be He” — and this is specifically with joy,

As it is written²³ "The precepts of Hashem are upright, rejoicing the heart."

And in the Torah itself — the latter tablets given on Yom Kippur,²

And this has within it the advantage of teshuvah — "I have forgiven according to your word with a whole heart"²⁵

(As one says before the Maariv prayer of Yom Kippur)

Blessing of Erev Yom Kippur,

After Minchah

And since we are now — in our generation in general,

And particularly at this time — the highest level in Superior Teshuvah comes

(revelation of the connection and unity of a Jew with the Almighty)

— it is understood that the Almighty provides for every Jew all his needs,

in material and spiritual matters — so that he can be in great and abundant joy and in true joy from all his affairs,

whether from his material matters,

or from his spiritual matters,

whether regarding himself or regarding his service with those around him,

and in all this — from strength to strength,

until.

May God appear in Zion"*²,

with our young and our old etc., with our sons and our daughters"²²,

men, women, and children,

even the youngest children,

And in particular, each one of them took part in fulfilling the request of the Holy One, blessed be He

(what the Almighty asks of Himself, as it were)

Recite before Me on Rosh Hashanah Kingships, Remembrances, and Shofarot,

Kingships, so that you crown Me over you,

Remembrances, so that your remembrance may rise before Me for good,

And with what? With the shofar"•²,

Until then the preparation becomes close to the essence of all the blessings —.

Sound the great shofar for our freedom"⁹⁴ — the true and

complete,

Immediately and at once,

And then there will be the revelation in perfection of Israel and the Holy One, blessed be He, entirely one, as Jews are physical in bodies down here,

And especially through the preparation for this from Erev Yom Kippur and Yom Kippur,

As is known that Yom Kippur is a foretaste of the revelation of the future to come²⁰,

In the sense also of that which Yom Kippur is called "Shabbat Shabbaton"■²,

In the manner of a day that is entirely Shabbat and rest for the life of the worlds²².

The aforementioned matter,

Then teshuvah ila'ah

(with great joy)

From Yom HaKippurim draws down all needs and matters of a Jew

(not only the spiritual matters,

but)

Also the physical matters — there is no contradiction to that Yom HaKippurim is a day of fast,

connected specifically with affliction of the body,

and also teshuvah ila'ah is seemingly above for matters of the body —

Because the act of Teshuvah Ila'ah is — the connection of Jews with G‑d which is higher than all matters,

higher than the boundaries and distinctions of upper and lower,

spirituality and physicality etc.,

and therefore it affects all parts of human existence,

down to the physical body,

and on the contrary — the main revelation of this is specifically in physical action²².

world)

And see that tomorrow pen-a,

Pederiya Safamyo.

And more.

And already they noted

(see commentators of the Midrash Shamachar there.

commentary of Hadad-l to Peder-a there,

and sh'-n.

And also)

as it is written.

"I have forgiven as you said" was said regarding the sin of the spies

(Shelach [send],

and not as connected with Yom Kippur.

and Av-M.

Sefer HaSichos - 5703

And the elevation expresses itself specifically through the affliction and fast of Yom Kippur — as understood from the explanation that the fast of Yom Kippur is in the manner of 'to give them life through hunger': the soul receives life from the 'hunger' of Yom Kippur, which is higher than eating and drinking.

(similar to the World to Come, about which it is said, 'there is no eating nor drinking')

And through this, life comes about in the connection of the soul with the body.

And accordingly, it emerges,

That through this hunger on Yom Kippur there is no lack in the life of the body,

Because then there is life,

Only the vitality comes

(not from eating and drinking,

but)

from the hunger itself.

And on the contrary — the vitality of the soul and body that comes through the hunger,

comes multiplied from the body itself.

In the manner and example of the soul being nourished by the body in the future⁹⁹.

As the matter is also understood simply — according to medical science

(as discussed many times”)

: Usually, a person receives vitality from eating,

What the food becomes afterwards blood etc. that enlivens the person.

But when he fasts — he receives vitality from the blood and vitality that

Take, see such,

Shir HaShirim 49,

Section b.

Also)

that it penetrates all dullness of the soul,

even such hardness,

And on the contrary—the higher the highest, the lower it descends,

The main revelation of the yechidah is specifically in physical action.

And see also the blessing of Erev Yom Kippur 5747, sec. 2.

Is the same here in the body as before

(from what he had previously eaten and has already become the blood and vitality of the desert,

and etc. of a Jew whose main vitality is from the divine soul)

He becomes then animated from the physical life of the brain and heart which is drawn into all the limbs of the body*?

And accordingly it is understood,

that the elevation of teshuvah ila'ah of Yom Kippur encompasses the entire existence of man,

partly the matters of the soul

(spiritual)

and partly the matters of the body

physicality

And on the contrary — this expresses itself primarily in

the virtue of

matters of the physical body,

so standing as a soul in a body, one sees openly

(points with his finger and says 'this',

even in the eyes of the nations)

How the soul receives its vitality from the body!

And one can say that similar to this is the air on Erev Yom Kippur,

which is a preparation for Yom Kippur:

The Gemara says”

(a wondrous thing)

Without a break according to halacha⁴⁰ — that "Whoever eats and drinks on the ninth, Scripture considers it as if he fasted on the ninth and tenth."

So the eating and drinking of Erev Yom Kippur

(the ninth)

Is done in the same manner as the fast of Yom Kippur

("that eating is considered affliction"⁴¹)

— with the full perfection of "to keep them alive in hunger"

(as above)

And specifically: David "who eats and drinks on the ninth" has the advantage of "fasting",

"to keep them alive in famine",

from two woe days —

Birkat Erech Apayim,

one Minchah,

and 3

"as if he fasted on the ninth and tenth"⁴².

And additionally, this has the advantage that it comes through "eating and drinking" literally

(in actual physicality)

not through hunger¹⁰³

(absence of eating and drinking)

And it can be said,

then the power for this comes from that — as hinted in the statement of our Sages — that "Scripture considers it as if he fasted on it": on the tenth of Tishrei — the essence of the day gives also the power to "sustain them in hunger".

But on the ninth of Tishrei, through "one who eats and drinks," it becomes "the verse considers him as if he fasted, etc."⁴⁴: The verse in the Torah — the Torah of Hashem — elevates a Jew

("considers him")

to a higher level that he could not have reached on his own

(until through the Torah, Yisrael and the Holy One, blessed be He, become completely one)

until the level — "as if he fasted on the ninth and tenth,"

that he has the merit of "having fasted"

(to sustain them in hunger)

From two days,

And also has the advantage of the ninth

(The service of,

One who eats and drinks\")

According to the above, it is even more understood,

That on Erev Yom Kippur and on Yom Kippur, the superiority of Teshuva Ila'ah is openly revealed,

And the practical outcomes of this — that a Jew receives all matters,

physical and spiritual,

so that he can stand with great joy,

until — the most essential blessing of the future redemption,

when we will have

completeness in all matters and here below in this physical world,

as above.

And particularly through that which Jews do their actual service on the ninth of Tishrei,

Including — David should fulfill the [mitzvah] of "one who eats and drinks on the ninth",

"as the measure of two days: Erev Yom Kippur and Yom Kippur"⁴⁵ — which certainly one has already begun to fulfill,

at least the first meal,

and certainly one will complete it and eat the second meal⁴⁴

(those who have not yet done so)

For through this, [the verse] 'considers it as if he fasted on the ninth and tenth' is fulfilled,

with the merit of 'keeping them alive in famine' on Yom Kippur,

As above.

Until one merits through all this,

then only on the ninth of Tishrei

(when the ninth of Tishrei is there, regarding the revelation of Yom Kippur,

which is in the manner of the future to come)

— comes the true and complete redemption in actual deed,

and then one sees openly before all eyes — like the soul is nourished from the body,

as above.

And one should add,

So the ninth alludes generally to our deeds and our service in this time,

As alluded to in the matters of the ninth

Sefer HaSichos - 5703

That are here in this time,

Like the nine cows

[And if the general concept of the red heifer is — the service of repentance,

The service of Yom Kippur]

" which was brought during this time period

(until the destruction of the Second Temple)

and nine services in this time⁴⁹ and so forth: and the tenth alludes to the future redemption — the tenth heifer¹⁰⁹,

the tenth song¹¹⁰,

and all matters of ten

(the tenth shall be holy)

which will be in the future (l'asid lavo).

And likewise, it is regarding Erev Yom HaBechirah and Yom HaKippurim: Erev Yom HaKippurim on the ninth of Tishrei is a preparation and brings to Yom HaKippurim on the tenth of Tishrei,

just as our actions and service in this time bring the future redemption⁵⁰

(for Yom HaKippurim on the tenth is a taste of the future revelation)

As is also hinted in the fact that the four expressions that appear in the commandment of the red heifer — "They shall take⁵¹ to you a red heifer, perfect, without blemish, upon which no yoke has been placed" — correspond to the four exiles⁵²,

which one transforms and elevates to the four redemptions; and from this one comes to the fifth redemption — the future redemption,

which is in addition to that which is the fourth redemption

(from the fourth exile)

it is also the fifth redemption — the level of chami-

shas l'Pharaoh⁵⁵

(the level of Yom Kippur — the day on which one is obligated in five prayers,

the level of yechidah)

And accordingly, it is further understood,

Then, standing on the ninth of Tishrei — they had the 'ashes' of all nine cows,

our deeds and our service throughout all generations⁵⁵,

in which the redemption depends on the ninth,

so that after the ninth of Tishrei the redemption comes in actuality,

and particularly the ninth of Tishrei in the year 5750,

acronym: 'Tehei Shenat Nissim'⁵⁶

[an acronym that becomes ever more widespread among the Jewish people]

And after the preparation of the year 5749 (your hands) and the year 5748 (and rejoice) — this adds more to the miracles of the year 5750,

So in addition to the miracles that were already at the beginning of the year,

it becomes increasingly luminous,

until the most essential miracle,

That after the ninth day — in the place and time of exile — immediately comes the true and complete redemption,

So that one concludes the day with all Jews,

"with our young and our old, etc., with our sons and our daughters,"

go — up with the clouds of heaven⁵⁷ — dancing together with the Almighty, as it were, and together with the Torah.

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

— the Holy Land,

in Jerusalem, the holy city,

in the great city of Aryeh u'P,

after Minchah,

to the holy mountain,

to the Holy Temple,

until the Holy of Holies,

And one celebrates there the tenth day,

Yom Kippur — once a year,

Unique in time — and then the service is that of the singular level of the soul

(the High Priest)

enters into the "singular level" of the place

(Holy of Holies)

In all this, it is further achieved through completing by distributing a mission regarding giving charity,

that she is equivalent to all the mitzvos"⁵,

and 'Great is charity that brings the redemption near,'

And together with this — also distributing 'lekach'

(as is the custom of Israel

('Torah is it'')

on Erev Yom Kippur)

When through distribution of lekach,

a sweet lekach,

comes closer in all the blessings and influences

(ibid.)

to Jews for a good and sweet year — physically and spiritually.

And to add,

that "lekach" is also connected and hints to the service of teshuvah ila'ah — the connection and unification of Jews with the Supreme

(within love and joy)

— the essence of Erev Yom Kippur and Yom Kippur in particular,

as above:

The name "Lekach" (Y.L.) is based on the verse¹ "Lekach tov nasati lachem".

Although it refers to Torah,

It has, however, also the simple explanation — that the Almighty gives

(nasati)

"Lekach

tov" to every Jew — and as discussed above" the hint,

Then the giving of the lekach on Erev Yom Kippur is essentially a giving from Hashem

(which is given through the person of the giver,

a bochur who is the shliach of Hashem,

the shliach of a person is like him)

And one could say that "lekkach" is the same letters as "cheilek" (portion), hinting to "cheilek Hashem amo Yaakov chevel nachalaso"⁵ — the portion of Hashem

(lekkach tov)

which the Almighty gives to every Jew,

In the manner of "His inheritance,"

that every Jew

(men, women, and children)

becomes an heir of the Holy One, blessed be He,

because an heir is one entity with the testator

(for the heir stands in the place of the testator)

And as is known, the saying of the Baal Shem Tov,

So every Jew is beloved to the Almighty, as it were, like an only son born to elderly parents in their old age.

What is understood from this,

That even when the Jew belongs to a family of several sons and daughters

(even only sons)

— is

(also with regard to the women and daughters of Israel)

— he is an only son before the Almighty,

His essence and His being, may He be blessed!

And His essence, blessed be He, Himself gives him

(as if it were possible)

— "A good teaching I have given you• — "portion of Havayah,"

a portion of the Essence,

and through this he grasps the entire Essence".

And may it be His will,

that then

חלוקה לצדקה וחלוקת לעקאח

Should add further that immediately and truly, the Almighty should perform His charity with every

ספר השיחות - ה׳תש״נ

And with all Jews — "ואתם תלוקטו לאחד אחד בני ישראל"¹²²,

And all Jews go,

in a sweet manner,

together with the Almighty Himself,

out of exile into the true and complete redemption,

And it is revealed: "And this is the blessing that Moses blessed" — showing with his finger and saying 'this'

(this)

— here is Moshe Rabbeinu,

The first redeemer is the last redeemer⁶⁸,

David, King Moshiach.

And all this — immediately and speedily,

Nad on the ninth of Tishrei,

And from this one enters the tenth of Tishrei after the redemption is already here,

And as we declare at the conclusion of Yom Kippur — "Next year in Jerusalem,"

Which we already have the good resolution now that we will certainly declare it then,

And as the saying of my revered father-in-law, the Rebbe⁶,

That the redemption comes immediately,

And we go straight to Jerusalem — in a direct and smooth manner,

In pleasant ways and in ways of peace,

And consequently,

(It is certain that)

"Next year in Jerusalem,"

In the third Beis HaMikdash,

"And there we shall offer the sacrifices and the Passover offerings,"

On the festival of Pesach, the time of our freedom,

with utmost perfection — as per the commandment of Your will¹²⁵,

And especially then on Yom Kippur, next year we are in Jerusalem,

Furthermore, and this is the main point — that the Geulah comes now in actuality,

immediately, forthwith.

[The Rebbe, shlita, gave each one a piece of "lekach",

and a one-dollar bill

(to give it

(or its equivalent)

to charity)

Sefer HaSichos - 5703

Gathered the Rebbe, shlita, to the students, may they live - eve of Yom Kippur,

before Kol Nidrei,

the year 5702

And He spoke, etc., He said, etc., 'May He bless you, etc., May He shine, etc., May He lift, etc.'

And they shall place My name, etc., and I will bless them¹.

It is now the conclusion and seal of the eve of Yom Kippur,

and the beginning of Yom Kippur — "the day² of forgiveness and atonement, as it is written¹²⁸, for on this day He shall atone, etc."

Before Hashem you shall be purified / and this beginning starts on Erev Yom Kippur,

as understood from what is said then Vidui — in the Minchah prayer and afterwards "with nightfall"

("before the beginning of the time of atonement")

"so that he should enter the day with repentance, etc."⁴.

Additionally — Erev Yom Kippur and Yom Kippur are the conclusion of the Ten Days of Repentance,

which begin on Rosh Hashanah and end on Yom Kippur,

as our Sages said⁵ on the verse⁶ "Seek Hashem when He is found, call upon Him when He is near — these are the ten days between Rosh Hashanah and Yom Kippur/

And especially in this year's Rosh Hashanah — Rosh Hashanah that falls on Shabbat,

What Shabbos is about — teshuvah⁷.

And in addition — in this year there is a second Shabbos during the Ten Days of Repentance,

the concept of "two Shabbasos according to their law*¹³³,

And the next day comes Erev Yom Kippur,

And then after Yom Kippur.

The advantage of this time — a time of teshuvah, forgiveness, pardon, and atonement — is even greater because it pertains to all the days of the coming year,

as is known that the ten days from Rosh Hashanah until Yom Kippur are the beginning and head of all the days of the year",

And as explained in Kabbalah and Chassidut¹³⁴,

So during the Ten Days one works on the building of Malchut

(for the entire coming year)

starting from Rosh Hashanah

(whose service is — "תמליכוני עליכם")

and their conclusion — on Erev Yom Kippur and Yom Kippur,

When one finishes the building of the kingdom,

and their end is embedded in their beginning and their beginning in their end¹³⁵.

And especially according to what is explained in the writings of the AriZal¹³⁶,

That the seven consecutive days of

Sefer HaSichos - 5703

The Ten Days of Repentance

(between Rosh HaShanah and Yom HaKippurim¹⁵)

correspond to the seven days

From the first day until the seventh day

From all the weeks of this year¹⁶,

which shanah

(from the language of change and from the language of two¹⁷)

includes all possible changes,

[including in this year — the year 5750,

acronym

(as is the custom of Israel that is spreading)

May it be a year of

(miracle,

and moreover—may it be a year of)

miracles

(plural)

until miracles of miracles*■]

Based on the above — that the time

(end of Erev Yom Kippur and beginning of Yom Kippur)

is a source for all matters during the coming year

(including all possible changes)

— it is understandable,

that at this time are drawn all blessings and influences,

which include all the matters entirely of the coming year — that all of them are expressed and included in the letters of the Aleph-Beis.

(Because all matters and all blessings begin with a letter of the Alef-Beis and are detailed in the letters)

And when one mentions a blessing whose acronym is one of the letters,

this

includes all blessings that begin with that letter

(A blessing that begins with the letter Alef — includes all blessings that begin with an Alef,

And so on with the letter Beis, etc.

And.

And it can be said in order¹⁴⁰:

That it should be a year of light,

year of blessing,

year of joy,

year of delight,

Year of glory and splendor,

Year of good assembly,

Year of great merits,

Year of good and long life,

Year of goodness — in revealed and manifest good,

Year of good destiny,

Year of sustenance with abundance,

Year of Torah study with great and extraordinary success,

Year of Loftiness,

Year of miracles and miracles of miracles,

Year of a good sign,

Year of Heavenly assistance,

Year of strength,

Year of redemption,

Year of charity,

Year of holiness,

Year of exaltation,

Year of joy and gladness,

Year of praise,

Year of Torah,

Year of supplication and year of repentance,

Including — the year of the greatest pleasure — the fulfillment of the greatest praise and prayer of all Jews,

I will wait

(30 Yachid)

לו בכל יום שיבוא\"²,

Thus the true and complete redemption comes at the very beginning of this year,

And how good and how pleasant — this very day,

Since I await him every day,

And all the more so on the ninth of Tishrei,

And one goes directly into the tenth of Tishrei — the tenth shall be holy²¹,

With all the matters of the tenth — whose perfection will be in the future redemption²²,

Which comes immediately and at once.

Blessing of the ushpizin,

to the chassanim, may they live,

The above comes as an addition to what was previously spoken to all of the Jewish people,

and certainly the students of the yeshiva are included in this,

And on the contrary — the students of the yeshiva are "your heads, your tribes"

(of the Jewish people)

Because they are occupied with the 'head' of all Jews — the matter of Torah study,

whose essence is — study with understanding and comprehension with the brain in the head,

to understand and to comprehend,

in wisdom, understanding, and knowledge.

And from this it is understood,

that all the aforementioned blessings — which begin with all the letters of the alef-beis — are primarily for those whose main occupation is Torah — the yeshivah students,

until the most essential blessing,

and the greatest miracle — the true and complete redemption,

When in the future there will be a new Torah from Me it will go forth²⁴,

The highest perfection is the study of Torah,

The most elevated study in Chabad of the intellect,

Founded and connected and permeated with higher awe and higher teshuvah,

What is higher teshuvah

(essence)

Its subject — engagement with Torah

(as explained in Tanya²⁵)

that this is also with great joy²⁶.

The special quality of the yeshiva students — that they are in the houses of your heads, your tribes

(among Jews themselves)

Since their essence is the study of Torah — it is with extra emphasis during the Ten Days of Repentance in general

(and they are the head of the entire year as above, section 2)

And it is Erev Yom Kippur and Yom Kippur

In particular — because the Ten Days of Repentance and in particular Erev Yom Kippur and Yom Kippur are connected with the service of Teshuvah Ila'ah (higher repentance)

(as discussed earlier at length)

whose essence is the study of Torah

(as above, end of section)

And then there was the Giving of the Torah of the giving of the Second Tablets¹⁴⁷ — the special role of the yeshiva students.

And more specifically:

Yom Kippur is "once a year""²,

That is the service from the aspect of yechidah¹⁴⁹ of the soul³ — the unification of Jews with the Almighty,

"yechidah to unite"¹⁵¹,

And in all three aspects of olam, shanah, nefesh: yechidah in time

(once a year)

yechidah in place — the service in the Holy of Holies,

And Yechidah within the soul — aspect of the High Priest³²

[And similarly — every Jew comes,

as the ruling of the Rambam³³ "Not only the tribe of Levi, but any person whose spirit inspires him etc., behold, he is consecrated as holy of holies,"

the title that stands upon the High Priest³⁴]

Until "Yisrael and the Holy One, blessed be He, are all one"³³ — the unity of Jews with the Supreme One, which is beyond the measures and limitations of time, place, and soul,

higher

Sefer HaSichos - 5703

Before all descriptions and definitions,

until higher than the definition of lower and upper

(as discussed recently at length³⁶)

Until even when Jews are here below, souls in bodies, they are called "Adam"

(you are called Adam³⁷)

on account of earth to the Upper One³⁸,

And this includes the explanation — "earth"

(a likeness)

for superiority,

so being higher than all measurements and limitations and attributes,

even of the highest attributes etc. of holiness,

including — the attribute and definition of upper and lower — therefore a Jew is

(only)

adameh l'Elyon,

he is compared to the Most High,

So all the advantages that are there in the supernal [realm],

are present,

in a manner of resemblance

(i.e., comparison)

by a Jew,

and they

(the advantages of the supernal [realm])

are adding strength to him,

so even while being a soul in a body below,

he should ascend from strength to strength,”

from one higher level to an even higher level,

until the highest level that has no higher above it,

which is above all categories of higher and lower — Yisroel and the Holy One, blessed be He, are all one

(as this is evident in the Jew, how he is a soul in a body below)

What is more openly evident in every Jew,

men, women, and children,

on Yom Kippur,

"Once a year" — when Jews are a multitude,

all souls in bodies

— "like⁴⁰ the ministering angels",⁶

Therefore they are higher and do not need to come to eating and drinking,

until "before Hashem you shall be purified"³

higher

(before)

even before Havaye

(that Havaye is also a name)

And because a Jewish person as a soul in a body is "like the ministering angels"

(above eating and drinking)

— it proves that he is higher both over physicality and over spirituality,

As mentioned above — Yisrael and the Holy One, blessed be He, are entirely one.

And the virtue of Jews, they draw down into the worlds,

into the spiritual worlds,

until into this physical world.

Based on this, it is understood,

that on Yom Kippur,

and all the preparation for it on Erev Yom Kippur — there are drawn down to every Jew all blessings and influences,

which are all included in the letters of the Alef-Beis — all spiritual matters and all physical matters,

And on the contrary — the main judgment on Rosh HaShanah

(And it can be said — also on Yom Kippur⁴³,

the sealing of the judgment of Rosh HaShanah⁴⁴)

is regarding physical matters⁴³.

The blessing of Erev Yom Kippur,

to the living holy [people], may they live

And the intention in this is — as the saying of the Elder Rebbe,"

that the Almighty gives Jews physicality,

And Jews make from physicality spirituality,

What the power for this Jews have from this, for they are higher than physicality and spirituality

(And this is openly stated on Yom Kippur)

Therefore all matters in physicality and in spirituality are drawn,

And in spirituality and in physicality together.

Among Jews themselves stands the matter

(That Jews are higher than all matters)

G‑d openly [comes] to the yeshivah students,

What their subject is — the study of Torah¹⁶⁶,

until in a manner that "Torah is his occupation"¹⁶⁷ in his conduct

(his occupation)

the material: being a soul in a body

(which has material needs)

one removes from him the worries in worldly matters

(For example, the situation on Yom Kippur,

then G-d.

The soul in the body is like the ministering angels)

so that he can learn Torah with peace of mind and peace of body,

in a manner that "his occupation" is "his Torah",

like the example of Rashbi and his colleagues

(which are the example in the Oral Torah¹⁶⁸ of "his Torah is his occupation")

While being here below in this physical world and in the time of the kings' decree — it states in Chassidus*⁴ that

Rashbi was not the destruction and exile

("The Temple was not destroyed at all")

And likewise not the worries of worldly matters that can interfere with the aforementioned Torah study

(in the manner of "his Torah is his profession")

And in particular — the students of Tomchei Temimim yeshivah,

who study the revealed Torah together with the inner dimension of the Torah — which reaches the state of "before"⁵ Hashem you shall be purified",

And through the dissemination of the wellsprings

(the inner dimension of the Torah)

outwardly one brings the Redemption⁵¹,

from this it is understood,

that through studying the inner dimension of the Torah in particular — one is in a state of Redemption

(above the exile)

And together with this — the students of the yeshivah

(being souls in bodies)

draw down into this physical world their superiority over the world and over exile.

From this it is understood,

that all the blessings which are included in the letters of the alef-beis of the Holy Tongue,

that they include all matters of holiness — are drawn down especially to the students of the yeshivah,

which stand higher than all worldly matters,

so that the yeshivah students ascend from strength to strength in all these matters of holiness

(as they are expressed in the Alef-Beis)

beginning from Alef which includes the concept of light

(Torah Ohr)

— the year of illumination,

until Taf — the year of Torah, prayer, and repentance,

And in particular, teshuvah ila'ah (supernal repentance)

(the matter of Torah)

as above.

Sefer HaSichos - 5750

And moreover: even the matters

(phrasings)

which are undesirable and begin with letters of the Aleph-Beis — are only undesirable in externality and in the external dimension of the world,

And on the contrary — inwardly, the words and letters contain such a great light that cannot come out openly in revealed speech,

until one must arrive — as the story in the Gemara⁵² — that Rashbi should reveal that "these are all the blessings of the garden,"

And on the contrary — the most sublime blessings,

concealed kindnesses⁵³.

And likewise is the matter of the yeshiva students,

who are the kings — our Rebbeim⁵⁴,

and in particular — that they are similar to Rashbi

(whose occupation is Torah)

And for whom the concept of exile was not

(as above)

And similar to this is among yeshiva students — that they are above the concept of exile,

And in particular

(in exile itself —)

the state of 'exile' that existed by him before he entered the yeshiva

(approximately after he entered the yeshivah)

with all the interpretations thereof

(including — exile in undesirable matters,

because he is not yet in a yeshivah environment where one learns Torah with settled calm, etc.)

and then, entering the yeshivah,

and especially Tomchei Temimim Yeshivah,

Is the yeshiva 'supports' every Jew who is called 'tamim'

(tamim in his deeds, etc.)

All the more so if the innocence was not so openly apparent.

Students of the yeshiva are higher regarding the matter of exile

(approximately compared to the exile outside the yeshiva)

similar to and in the manner of Rashbi,

and they have the power

(as [by] Rashbi)

to reveal the most sublime blessings that lie within matters that are for now revealed in a different manner.

And similarly, when one already stands at a level of temimus — they are given the power to ascend within temimus itself from strength to strength.

And may it be His will,

that in each one there should be "they shall go from strength to strength" — beginning in the final moments of the ninth of Tishrei,

and then immediately and with addition on the tenth of Tishrei — in all matters of holiness that are included in the letters of the Alef-Beis,

And also reveal good and blessing in all worldly matters,

Even the matters that were in the past not openly good.

And especially among the students of Tomchei Temimim — that each one shows a living example of himself — that he is in a state of temimus,

And also when one is already a tamim from before,

One rises in this from strength to strength.

And through this one influences and spreads the temimus of Jews around,

Until the temimus in time and place of the entire world,

And simply — that the true and complete Geulah comes,

If there will then be innocence and completeness in time

(the time of redemption)

and innocence and completeness in place — the land of Israel,

a land that lacks nothing in it⁵⁵,

a perfect land,

a land which

Ekev 8,

9•

In the great city, etc.,

to sustain them that they may live,

and 4

etc. 'The eyes of the Lord are *lekir bah from the beginning of the year to the end of the year'⁵⁴.

And the more one adds in going from strength to strength in simplicity — the more one achieves simplicity in all matters,

until that very soon one comes to,

“The fear of God is in Zion,”

In the true and complete redemption,

Still at the beginning of the year 5750,

And only before that — still in the time and place of exile — is opened temimut

(as much as is possible in exile)

And all Jews go out from it,

With our young and with our old, etc., with our sons and with our daughters

And particularly those who engage in Torah and [His] commandments,

And especially in the innermost dimension of Torah and the spreading of the wellsprings outward

(which is even more hastening and accelerating the redemption)

— in the Holy Land,

in Jerusalem, the holy city,

on the holy mountain,

in the Third Holy Temple,

In the Holy of Holies,

And if the novelty of Yom Kippur lies in this,

Once a year,

When the 'one in soul'

(the Kohen Gadol)

enters the 'one in place' — the Holy of Holies,

as above,

and immediately and directly,

Immediately, in our times.

It comes,

Notes of the words of His Holiness, the Admor, shlita, Motzaei Yom Kippur,

After Kiddush Levanah,

5750

One stands in the Shulchan Aruch

(two times)

¹⁷⁷ Thus,

Begin immediately after Yom Kippur in making the sukkah".

And even though we see

that most Jews — and I among them — are in actual practice not careful about this — one fulfills also now this obligation through this dinur beze².

May it be His will,

that very soon we should merit to sit in,

the sukkah of the skin of the Leviathan"¹⁷⁹.

A good Yom Tov and a good month,

And may it be drawn out over the entire year — a year that brings goodness,

And miracles of miracles.

~2> See Sefer HaMinhagim Chabad p. 59.

Sefer HaSichos - 5750