English translation — משיחות ליל ויום שמחת תורה ה׳תש״נ

Simchat Torah is the conclusion and seal of all festivals of the month of Tishrei,

Beginning from Rosh Hashanah and Yom Kippur,

the festival of Sukkot,

and until Shemini Atzeret,

from the term kelita²,

that absorbs and internalizes all the revelations of the holidays of the month of Tishrei,

which are general holidays for the entire year,

in order to draw them down into the service of "And Yaakov went on his way"⁴ throughout the entire year.

And since in every year there is a particular matter that pertains specifically to that year,

It stands to reason to say,

that the special theme of that year is emphasized most on Shemini Atzeret/Simchat Torah,

as it is the conclusion and seal of the general festivals for the entire year⁵.

And regarding this year,

the year 5750,

that its special virtue is emphasized in the custom that has been accepted and is spreading throughout the Jewish diaspora" to hint at it

in which the revelation of the matters of Rosh HaShanah and Yom Kippur occurs,

As known, the interpretation of the verse "In concealment, on the day of our festival,"

that the matters of Rosh Hashanah and Yom Kippur, which are in a manner of concealment and hiding

("in concealment")

are revealed "on the day of our festival,"

on the festival of Sukkot

(see Siddur with discourses, Shaar Rosh Hashanah 235,

Likkutei Torah, Derushim of Rosh HaShanah 54,

beginning of page 74.

and in [the commentary] Kessef.

The initials of Tav-Shin-Nun (5750) spell out 'Tehei Shnat Nissim'⁷,

beginning with the most essential miracle,

also the true and complete redemption through our righteous Moshiach - it can be said that this matter

(also the redemption)

is especially emphasized on Simchat Torah of the year of miracles.

And in addition to this,

that the emphasis of also the redemption on Simchat Torah of the year of miracles is also connected with the determination of Simchat Torah in the days of the week

(which changes from year to year)

that in this year Simchat Torah falls on the first day of the week,

as follows.

And one must explain, with an introduction, the explanation of the concept of Simchat Torah - \"the mitzvah of the day with joy\"\"',

and in particular the joy and dancing with the Sefer Torah during the Hakafos,

which,

the content of the matter of the Hakafos is explained in 17

(in gematria, "tov",

"There is no good except Torah"")

the verses recited before the Hakafos

(from "Atah Hareisa" until "Ki MiTziyon")

"that bring reasons for the joy"

("like the verses of Kingships, Remembrances

(Sanhedrin 88,

B in the Mishnah.

Yerushalmi there, chapter 11, halacha 4.

and more)

and even up to the elevation of the custom of Israel which is above even the words of the Scribes,

As emphasized in the custom of "hakafot" on Simchat Torah

(see Siddur with D"ach Shaar HaSukkot, p. res,

Likkutei Torah, Drushei Sukkot, ch.

and elsewhere)

Night and day of Simchat Torah

And the shofarot that are said on Rosh Hashanah as reasons and proofs from the Torah regarding matters of Rosh Hashanah)

And one must understand:

What are the 'reasons for the joy' in the verses 'You have shown' - for at first glance,

How do we explain the verses 'You have shown' as a reason for the joy of the hakafot?

And on the other hand - what is the need for 'reasons for the joy',

for it is understood that when we finish the entire Torah³,

and 'we immediately begin the beginning for the completion'¹⁴,

that the Torah begins anew

(and especially if explicitly in a higher explanation)

There is no greater joy than this?!

and it must be said,

that the "reasons for the joy" in the verses "You have shown" are not about ordinary joy

(for what does it teach us? / but rather it is about a special matter and manner of the joy of Simchas Torah that arouses wonder and astonishment,

and for this there is need for reasons and proofs,

And therefore they bring proof from verses of the Torah,

proofs that are explained in the seventeen verses of "You have been shown".

And to preface - the wonder in the manner of the joy of the hakafos,

that the joy is not in the study of Torah,

but in dancing with the Torah and its manner:

Because the Torah is the wisdom of the Holy One, blessed be He,

and becomes "your wisdom and your understanding"¹⁵ of Israel,

And through it, the unity and unification of Israel with the Holy One, blessed be He, is accomplished in a manner of 'a wondrous unity like which there is no unity, etc.' - it would be fitting that the joy be expressed in the study of Torah

("The precepts of the Lord are upright, rejoicing the heart")

and particularly through clarification and elucidation

A doubt in the Torah,

for there is no joy like the resolution of doubts.

And nevertheless,

the custom of Israel is that

(Essential)

The joy of Simchas Torah is not in learning Torah,

but in dancing with the Torah - dancing with the Sefer Torah as it is covered in a cloth and adorned with a Keter Torah (Torah crown)

(when it is impossible to learn and read from it)

And the point of the matter - that in the joy of Simchas Torah, two extremes are emphasized:

The joy of Simchas Torah is about the connection of 'Israel, Torah, and the Holy One, blessed be He, are all one'¹ that is above comprehension and grasp,

as is also understood from the statement of the Zohar² that Simchas Torah is connected with 'Keter Torah' (Crown of the Torah),

Keter, which is above the wisdom in the brain that is inside the skull,

the most sublime matter;²

On the other hand—it penetrates the entire existence of man down to the lowest level within him,

the heel of the foot,

as emphasized in dancing,

which is specifically by means of the heel of the foot.

And one may add,

The seven extremes in the joy of Simchas Torah are emphasized also on the day of Simchas Torah,

and in the Torah reading of the day:

Simchas Torah is a matter

(and in the Diaspora also a day)

in itself relative to Shemini Atzeres,

and it is elevated more incomparably relative to Shemini Atzeres,

because,

after the great elevation of Shemini Atzeres,

that contains and absorbs all the revelations of the seven days of Sukkot²²,

they are the end in the category of "Shemini" that belongs and comes in continuation to the matters

Sefer HaSichos - 5750

that precede it,

Unlike Simchat Torah, which is a matter of 'in them' see■²,

And its advantage is incomparable to the matters that precede it.

And it is emphasized also in the manner of the joy of Simchat Torah - which is in a more elevated manner,

to an incomparable degree,

Regarding the joy of Shemini Atzeres.

And together with this,

Being the conclusion and seal of all the festivals of the month of Tishrei, which are the general festivals of and over the entire year,

There is emphasized in it the intention and purpose of drawing down and revealing all matters of the festivals in the service of 'and Yaakov went on his way' throughout the entire year.

And likewise in the Torah reading of the day - 'And this is the blessing with which Moshe blessed etc.',

until 'all the signs and wonders etc. which Moshe did before the eyes of all Israel',

'Signs and wonders' that are above the nature of the world,

and revealed 'before the eyes of all Israel'; and together with this,

they continue forthwith

("they hasten beginning to completion")

the reading of "In the beginning God created the heavens and the earth",

since the intent and purpose is to draw down and reveal the "signs and wonders" etc. in the reality of the world.

Based on this, one can explain the content of the vision in the verses that are said before the hakafot,

starting from the first verse which speaks about the giving of the Torah - "You have been shown to know that Hashem, He is God, there is none else besides Him":

It is known the explanation of our master the Alter Rebbe²⁵ "You,

You,

Atzmus Ein Sof Boruch Hu,

showed,

have made Yourself known,

to know,

that one should know You,

that Havayah

He is the Elokim, there is none besides Him,

that they are two modes and matters of comprehension etc.

And in this verse there are two extremes: "You",

Essence of Ein Sof, blessed be He - the ultimate transcendence: and together with this - "You have shown to know",

"to know" specifically,

in a manner of knowledge,

and until that "Havayah is Elokim",

that is,

that also in "Elokim", which in gematria is "nature"², is visibly revealed that it is Havayah, which is above nature,

And until that 'there is none else besides Him',

That is,

Not in a manner that there is no existence at all,

'There is none else'²⁷,

But rather 'there is none else besides Him'"²,

That the existence of the world exists,

But that the existence of the world is not 'besides Him',

Because 'all existing things etc. exist only from the truth of His existence'"².

And likewise in the second verse - "to Him who alone does great wonders, for His kindness endures forever": "great wonders alone" - wonders,

that are only in the power of the Essence

(as in the verses of 'You have shown' before it)

And moreover,

rather,

that "the greatness of the wonders is known only to Him, blessed be He, alone"

in the manner of the explanation of our Sages, of blessed memory,²׳ that "the owner does not recognize his miracle,"

But only "He alone knows that He sleeps": and the reason - "for His kindness is eternal,"

for the sake of the drawing down and revelation of "His kindness"

("His kindness" specifically,

kindness that is above the chain of descent'■׳-)

in the order of the chain of descent

("forever")

and until it affects the lowest of the low,

In the twenty-six generations before the Giving of the Torah, who were sustained by the kindness of the Holy One, blessed be He.

Night of V'Zos HaBerachah, Simchas Torah

And similarly in the verses that follow, in many of them the emphasis is on the revelation and drawing down of a lofty level all the way down,

For example: 'There is none³³ like You among the gods, my Lord, and there are no deeds like Yours' — that the revelation of 'there is none like You' is drawn down also into the level of 'Elokim',

numerically equivalent to nature,

and into the level of 'Adon-ai',

as it is said, 'You are Lord over all Your creatures'³⁶,

and even to the level of 'Your deeds'; 'May the glory of the Lord endure forever, let the Lord rejoice in His works.'

The revelation of the name Havayah in the world and in matters of action,

And likewise, "May" the name Havayah be blessed

(from the language of blessing and drawing down³)

from now and forever".

And likewise in the verses that follow them.

And this is also the content of the proof from the verses of the Torah regarding the manner of the joy of the hakafot – that it contains the example of the two extremes mentioned above,

Joy from the aspect of the connection of Israel with the Torah and the Holy One, blessed be He, which is above intellect,

And together with this,

Penetrates the entire existence of man, down to the heel of the foot,

As above.

And we may add further explanation of the matter, in greater depth:

The verse, "You have been shown to know that the L-rd, He is G-d; there is none else besides Him" was said regarding the Giving of the Torah,

which was a semblance and analogy of the revelation of the days of Moshiach,

for then the prophecy will be fulfilled,⁴ "Your Teacher will no longer be hidden, and your eyes will see your Teacher,"

as explained in Tanya,⁴ that "there was already, from time immemorial, a semblance of this at the time of the Giving of the Torah,"

As it is written: "You have been shown to know that the Lord, He is God; there is none else besides Him."

And behold,

Although this ultimate perfection of the days of Moshiach,

depends on our actions and our serv-

-ice"⁴²,

that is,

that man's service brings about innovation in creation,

that was created from the outset in the manner of 'which God created to do'⁴³,

which means 'to rectify'⁴⁴,

and through this 'we become a partner with the Holy One, blessed be He, in the act of Creation'⁴³ - however,

since 'the days of Mashiach

are the purpose and perfection of the creation of this world, for which it was created from its beginning'⁴¹,

it is understood,

that from the beginning of its creation, there is within it potentially and hidden the perfection of the days of Mashiach.

And in the language of our Sages*⁴ "All genealogies in Scripture are defective, except two,

these: 'These are the generations of the heavens and the earth,'

and 'These are the generations of Perez.'⁴

That is,

Although the completeness of the Messianic era

("These are the generations of Perez, etc., and Jesse begot David,'

David the king, the Messiah)

is more elevated than the completeness of the days of 'These are the generations of the heavens and the earth' in their creation,

Nevertheless,

it is stated in both "complete offspring" equally,

since the perfection of the era of Mashiach already exists in potential and concealment at the beginning of creation³³.

And certainly regarding Israel, that through their service they effect and reveal in the world its true perfection in the era of Mashiach — since the power for this is because "Israel and the Holy One, blessed be He, are all one"³⁴,

therefore they have the power and ability to effect a renewal in the creation until they become a "partner with

Sefer HaSichos — 5750

the Holy One, blessed be He, in the work of creation"³⁵,

it is understood,

That is, that this exists in them by virtue of their existence

(even before actual work)

And through the actual work, this is drawn into revelation.

And to note,

That based on this, we can also explain the Gemara story⁵² about the response of Mashiach to Rabbi Yehoshua ben Levi to his question 'When will the master come?' - 'Today,'

And after Rabbi Yehoshua ben Levi argued to Eliyahu 'He told me today I am coming and he did not come' -

(in astonishment)

Elijah explained the words of Mashiach,

"Is it thus said to you today⁵¹ 'If you listen to His voice'?":

At first glance,

Mashiach himself should have said "today if you listen to His voice,"

And moreover,

that he should have said in reverse order,

that "if you listen to His voice" should come before "today"

(Following the language of the verse⁵⁴ "If you walk in My statutes etc., and I will lead you uprightly")

And nevertheless,

He did not precede the condition of "If you hearken to My voice,"

And did not mention it at all,

But said simply that "today" will come,

And that's it?!

And we can explain this - based on what was said above that the perfection of the days of Mashiach already exists from the side of creation itself and from the side of the Jewish people themselves,

And therefore,

When they ask Moshiach, "When will the Master come?",

the answer is "Today",

without needing to add anything. And only when they see that in practice he still "has not come",

it is necessary to "resolve" the difficulty: how is it possible that the words of Moshiach that he will come "today" were not fulfilled,

through the addition of "if you hearken to His voice",

apparently,

the will of the Holy One, blessed be He.

(that they will add even more in the matter)

the saying - "you shall listen to His voice".

According to this, one must add explanation regarding the connection of "You have shown to know etc. there is none besides Him".

(like and an example of the perfection of the days of Mashiach)

For Shemini Atzeret:

Since on Shemini Atzeret the revelation and absorption into the innerness of the matters of Rosh Hashanah has already occurred,

"This day is the beginning of Your works, a remembrance of the first day"⁵⁵,

That a renewal of the creation of the entire world is brought about through Israel crowning the Holy One, blessed be He, as King,

"King of Israel"⁵,

And through this, "King over all the earth"⁵⁷ — this is in a manner that the power of the actor is recognized and revealed in the acted-upon,

And according to the wording of the prayers of Rosh HaShanah: "And let every creature know that You have made it,"

even in the world of Asiyah"⁵,

This is the content of the concept of "You have shown to know etc. there is none besides Him,"

like the revelation at the Giving of the Torah,

and until the revelation in the ultimate perfection in the days of Mashiach,

Should be done immediately "today" literally⁴⁴.

Night and day of Simchat Torah

And it is emphasized also in the Torah reading of the day - "for all the signs and wonders which the L‑rd sent him to perform in the land of Egypt",

And likewise in the future redemption to come,

"As in the days of your exodus from the land of Egypt, I will show him wonders"',

Through the "first redeemer

(Moshe)

he is the final redeemer"'; and immediately afterwards "In the beginning G‑d created the heavens and the earth" - which alludes to "the new heavens and the new earth"²* in the days of Moshiach,

That then the perfection of "These are the generations of the heavens and the earth when they were created" will be revealed.

And so,

that this is not connecting two extremes,

two things far from each other from one extreme to the other,

the most sublime matter

("the signs and wonders etc."

and up to "You,"

the Essence of the Ein Sof, blessed be He, and its drawing down below in the reality of the world

(as above, sec. 4 ה)

but rather,

that His true reality is revealed in the world,

that is,

that this is not something additional to the reality of creation,

but rather,

the revelation of the reality of creation in its truth and perfection,

that we see openly that the physical entity is brought into being every moment from 'the Essence and Being of the Emanator, blessed be He, whose existence is from His Essence and is not caused by any antecedent cause, Heaven forfend,'

and therefore He alone in His power and capability can create something from nothing and absolute nothingness, etc.'""

that this is the content of 'You have shown to know, etc., there is none else besides Him.'

And so too

(and certainly and a fortiori)

regarding the joy and dancing of the Hakafos

(after the introduction of the verses of 'Atah Hareisa')

- that this is not a union of two extremes,

Anavah that is above intellect, which is drawn and penetrates to the heel of the foot

(see above, sec. 63)

Rather,

that the true reality of "Yisrael and the Holy One, blessed be He, are all one" is revealed

that all his existence until

Hashem as King over the entire world

(and see Vol. I, p. 221,

Ch. 3 ?z,

And more.

And see Seder... chapter 11)

The heel that is in the foot is "one" with the Holy One, blessed be He**,

And therefore,

Through the dancing with the heel of the foot on the side of

(Not only the body,

the heart

(emotions)

and the head

(intellect/ but also)

also the Sefer Torah,

as the well-known saying⁵* that a Jew becomes the "feet" of the Sefer Torah, through which the dancing of the Sefer Torah is done,

For in this is emphasized the superiority of Yisrael over the Torah**

(For the thought of Yisrael preceded even the Torah*)

Therefore, it is in their power and ability to effect a dance and elevation within the Torah.

And it can be said,

that this matter is emphasized greatly in the hakafos of Shemini Atzeres and Simchas Torah**, in which it is customary to circle the bimah three and a half times**

(and not seven times,

as on the night of Simchas Torah and on the night of Shemini Atzeres)

- In this, it is emphasized that the action of Yisrael regarding the matter of the hakafos is only a "half"

("half" of seven hakafos)

Whereas the second "half" of the hakafos is done by HaKadosh Baruch Hu

(in the manner and similar to the matter of "Machatzit HaShekel",

that the action of Yisrael is only a "half",

and the second "half" is done by HaKadosh Baruch Hu,

and by combining both, it becomes "Shekel HaKo-

Sefer HaSichos - H'mm'n

the Rebbe's talk⁷)

since Israel are the 'twin' of the Holy One, blessed be He,⁷,

and to the extent that 'Israel and the Holy One, blessed be He, are all one',

one complete reality,

as is revealed on Simchat Torah,

in the state and condition of 'Israel and the King alone together'⁷².

Based on the above,

it is understood,

that the joy of Simchat Torah, whose essence is the hakafot, is connected to the revelation of the potential Mashiach,

as emphasized in all seventeen verses recited before the hakafot,

that "they bring reasons for the joy":

First and foremost - the first verse,

"You have been shown to know etc. there is nothing else besides Him,"

It relates to the revelation of the Giving of the Torah,

whose perfection will be in the days of Moshiach,

as above; and until the final verse,

"For from Zion shall go forth the Torah, and the word of Hashem from Jerusalem"*⁷ _ from the promises of the days of Moshiach⁷⁵,

And alludes also to the perfection of the revelation of G‑dliness — "Zion",

from the term 'sign',

that it is not an independent entity,

but a 'sign' of the reality of G‑dliness,

like "Anah simana b'alma"⁷⁶,

and "Yerushalayim",

"from yirah and from shalem"⁷⁷,

the completeness of awe⁷⁸,

awe born of shame,

which brings about closeness and unity of the one in awe with the One they are in awe of,

and in more detail — two modes and levels of Divine revelation in the future,

for

End?)

See Ohr HaTorah 5701, page 1,847 and onward.

And further.

Know⁷ that 'Zion' is the aspect of the inner, and 'Jerusalem' is the aspect of the outer,

"the innerness of Malchus and the outerness of Malchus"⁸,

"The supernal crown is the crown of Malchus"'⁸; and from 'Zion' and 'Jerusalem' it is drawn also throughout the entire world by means of 'Torah' and 'word of Havayah'.

And so too regarding the fifteen verses in between - and from the later to the earlier:

"Your kingship is a kingship over all worlds, and Your dominion is throughout every generation"⁸² - the revelation of the kingship of the Holy One, blessed be He, in all the levels of the limitations of the world.

(Place and time/ in all places

("all eternities")

and in all times

("in every generation")

"And it shall be said on that day, behold, this is our G-d; we hoped for Him and He saved us; this is the L-rd; we hoped for Him; we will rejoice and be glad in His salvation."⁸² - from the prophecies of the redemption,

including also the interpretation of "on that day",

that "day" is the matter of revelation,

And "that" is the concept of concealment,

And the interpretation of "on that day",

That even the most sublime aspect, which due to its great superiority is in concealment,

Is drawn and comes into revelation,

And even to the manner of "points with his finger and says 'this'",

And in the phrase "this"⁸⁵,

And in the manner of "our line",

From the term "line" which indicates extension,

And in plural language⁸⁶,

both the line of revelation and the line of concealment,

until "we will rejoice and be glad in His salvation" - the salvation of the Holy One, blessed be He, for each and every Jew in his private matters,

and the general salvation of the entire Jewish people,

and until the salvation of the Holy One, blessed be He, Himself,

as it is written"

the night and day of Simchat Torah

"In all their affliction He was afflicted",

And as our Sages said, "Wherever Israel went into exile, the Divine Presence was with them."

And therefore, "He dictated redemption for Himself."

"For the sake of David Your servant, do not turn away the face of Your anointed one" - the level of David as he is "His servant,"

the concept of self-nullification,

in the aspect of a chariot,

therefore he merited to be the fourth leg of the chariot,

and until he became "His anointed one,"

David, the anointed king,

And in this itself - "the face of Your Mashiach,"

the flaws of "Mashi-ach."

"Your priests will be clothed with righteousness, and Your pious ones will sing" - the service of the kohanim in the Beis HaMikdash when they are dressed in priestly garments,

and the service of the Leviim

("Your pious ones,"

as stated in our parshah

(Parshas Berachah")

"And of Levi he said: Your Tumim and Your Urim be with Your pious man")

With song and melody.

"Arise, O Lord, to Your resting place, You and the Ark of Your strength" - the true rest

(The rest of the Holy One, blessed be He)

The place He chose to rest His Divine Presence,

the eternal Holy Temple,

"The Sanctuary, O Lord, established by Your hands"**,

in which "You" is revealed,

"You have been shown to know",

through the ark,

and with all the force of the revelation,

"ark of Your strength".

"And it was when the ark traveled, Moses said: Arise, Hashem, and let Your enemies be scattered, and let those who hate You flee from before You" – that even though there was an existence of "your enemies" and "haters" who opposed the redemption and building of the Holy Temple,

are transformed

(starting from the nullification of their opposition through that which "they will be scattered" and "they will flee,"

but they are not nullified,

but on the contrary – they are transformed)

For good.

"May the words of our mouth be acceptable before the Master of all" - includes also the statement of "And Moses said",

includes the Moses within each and every Jew,

which is "acceptable before the Master of all",

and consequently, it accomplishes its effect.

"Hashem will give strength to His people; Hashem will bless His people with peace" - the revelation of the Giving of the Torah,

"There is no strength but Torah",

and likewise the matter of "peace",

"The Torah was given to make peace in the world"¹,

And especially with regard to Israel,

"He will bless His people with peace,"

And to the perfection of 'peace' in the future.

"G‑d reigned, G‑d reigns, G‑d¹ will reign forever and ever" - the revelation of the sovereignty of the Holy One, blessed be He, in all the details of the levels of past, present and future,

"In the future, all sovereignty is His"⁶⁴.

"And they shall say, 'Save us, O G‑d of our salvation, and gather us and rescue us from the nations, to give thanks to Your holy name, to glory in Your praise'" - the prayer of all Israel together

("And they shall say" is plural/ the men, women and children,

On the Redemption.

"May the Lord our God be with us as He was with our fathers; may He not forsake us nor abandon us"" - as explained by my revered father-in-law, the Rebbe, our leader, that "Although we are not able to compare to our fathers,"

we ask and are confident that "May He be with us as He was with our fathers, etc."">',

And He will save us from the exile, etc.

Sefer HaSichos - 5750

"May the name of the Lord be blessed from now and forever"" - the drawing down and revelation of "the name of the Lord" in an eternal manner,

"Forever" from the language of eternity.

"May the glory of the Lord endure forever; let the Lord rejoice in His works"³⁷ - that "the glory of the Lord"

(illumination,

as above)

is drawn down and revealed "forever,"

and "Hashem shall rejoice in His works,"

that through the "works" that came into being from His Essence and Being, joy is added in the Name Hashem.

"There is none like You among the powers, my Lord, and there are no deeds like Yours"³⁵ - the revelation of "there is none like You" also in the levels connected to the reality of "nature" and "all Your creations"

(the content of the names Elokim and Adon-ai,

as above, until "Your deeds."

And the power for this - "to Him who alone does great wonders,"

until the level of "You,"

"You have been shown to know, etc., that there is none besides Him."

And they conclude, "Father of mercy, do good in Your will; build the walls of Jerusalem¹,"

"for in You alone we trust, King, God, high and exalted, Lord of the worlds."

And according to the custom of Chabad in recent years, they add afterward the verse⁹: "And your descendants shall be as the dust of the earth, and you shall spread out to the west, east, north, and south, and all the families of the earth shall be blessed through you and through your descendants" - that all these matters are done in a manner of breaking boundaries,

and until it is drawn and effected also in "all the families of the earth,"

as it is said, "Then I will turn to the peoples a clear language, etc., to serve Him with one accord."

And in all the above there is special emphasis

Immanu 5658 and 5685,

that the request is that "Hashem our G-d be with us" in the service of fulfilling Torah and mitzvos in physicality,

"as He was with our forefathers" in the spiritual service of the chariot to G‑d, etc.

In this year — both from the aspect of the virtue of the entire year,

and from the aspect of the virtue of the placement of Simchas Torah in the days of the week:

The virtue of the entire year — the year 5750,

"May it be a year of miracles"",

Also the true and complete redemption through our righteous Moshiach,

Through which is added even more emphasis on the connection of Simchat Torah to the days of Moshiach in every year.

And one should add,

That the day of Simchat Torah comes after already three weeks have passed in the year of miracles,

Which,

Even one week

(all seven days of the week)

including all the days of the year,

and after this, three weeks,

the manner of "chazakah"

("after three times it is a chazakah"²")

and we have already entered the fourth week,

which alludes to the perfection of the fourth leg of the Chariot,

David Melech HaMoshiach,

And until a close preparation is made for the fifth level - "the fifth to Pharaoh",

that "the interferences and all the illuminations were revealed from it"³.

And the virtue of the establishment of Shemini Atzeret in the days of the week - on the first day:

The reason that each week they begin counting from Sunday,

"Today is the first day of the week,"

even though "tens of thousands of days have already passed from Creation until now",

it is,

because "every first day is literally the first day, like the first day of the six days of Creation, when time was renewed from above time,"

Night of Vayezei, Simchas Torah

and 6

Thus every Sunday after Shabbat is renewed,

That Shabbat is the ascent of Atzilut, which is beyond time,

And on Sunday it is drawn down.

In the aspect of time⁴.

And the unique quality of the first day of the week - which is called "one day",

"Because the Holy One, blessed be He, was unique in His world"⁵,

But,

that He is called "Echad" and not "Yachid",

to emphasize that the existence of the world exists,

7 firmaments and earth

and 4,

that in the words of the Alter Rebbe,

"The Prince of my world"

And emphasized also in the song of Yomi - "The earth is the Lord's and the fullness thereof, the world and those who dwell therein."""

That is,

that it is openly evident in the entire world that "The earth is the Lord's and the fullness thereof, etc."

and until the end of the psalm - "Lift up your heads, O gates, etc. and the King of glory shall come, etc. Selah"⁷³

which is connected with the true and complete redemption and the building of the Holy Temple

(the gates of the Holy Temple"")

that then there will be the completeness of the revelation of the sovereignty of the Holy One, blessed be He

("King of Glory")

and in an eternal manner

("selah")

And this matter also relates to Simchat Torah in each and every year,

since in it is revealed and comes in absorption in the inner aspect of the matter of Rosh HaShanah,

"This is the day of the beginning of Your works, a remembrance of the first day,"

And emphasized also in the recitation of the psalm "A psalm of David: The earth is the L-rd's and its fullness etc."

(The song of the first day)

At the conclusion of the Maariv prayer of the night of Rosh HaShanah,

And therefore they read

On Simchat Torah "In the beginning G-d created the heavens and the earth"

(as above, section 7)

; and in this [merit] there will be added even more in this year

(and the like)

in terms of the fixed occasion of Shemini Atzeres/Simchas Torah

(and likewise the second day of Rosh Hashanah)

on the first day of the week.

And we must add and connect the two matters - the superiority of the entirety of the year,

and the superiority of the fixed occurrence on the days of the week:

the beginning of the year of miracles

(the first day of Rosh Hashanah)

It is on the holy Shabbos,

which is in the manner of a "miracle",

elevation above the reality of the world; and it extends into the first day of the week

(the second day of Rosh HaShanah)

the reality of the world.

And emphasized also in the service of man - that on the first day of Rosh HaShanah which falls on Shabbos, the service is in spirituality

(the recitation of the verses, etc.)

And on the second day of Rosh Hashanah, which falls on Sunday of the work week, the service is through the blowing of the shofar in actual deed, literally,

through which is accomplished "The earth is the L-rd's and its fullness, etc." in actual deed.

And so it is also in the fixings of Shmini Atzeret and Simchat Torah on Shabbat and on the first day - that on Shmini Atzeret which falls on Shabbat, the main service is the absorption in the inwardness of spiritual matters,

And on Simchat Torah which falls on the first day, the main service is to reveal the true reality of all creation,

that "the earth is the L-rd's and its fullness, etc.,"

"There is none besides Him,"

and as is expressed also in the work of preparing food which is done on Simchat Torah

(and not on Shmini Atzeres that falls on Shabbos)

- which also hints that all matters of the world of Bnei Yisrael are done in the category of "food for the soul" of Yisrael,

through this that they are used for the purpose of the service of "I was created to serve my Maker",

and until they come to the revelation in ultimate perfection in the days of Moshiach.

The lesson from the above regarding actual practical service:

As we stand on the day of Simchas Torah,

the conclusion and seal of all

Sefer HaSichos - 5703

The Festivals of the month of Tishrei,

in order to draw them down in the service of "And Yaakov went on his way" throughout the entire year - there must be extra emphasis regarding the unique aspect of this year,

"A year of miracles,"

the miracle of the true and complete redemption,

Therefore,

the going out to work in worldly matters is permeated with the awareness and recognition that the world in and of itself is in a state and condition that "the earth and its fullness, the world and those who dwell therein, belong to G‑d"

(as emphasized in the determination of Shemini Atzeres on the first day of the week)

as it is revealed

(through our deeds and service)

in the redemption through our righteous Moshiach.

And in simple terms - that the service of a Jew is permeated with the knowledge that our righteous Moshiach is coming immediately and at once,

"today" literally,

and together with this,

this is not contradictory to orderly service as required by the boundaries of the world

[As they asked the Rebbe, our leader: How can he demand orderly work according to a plan that is supposed to span several days,

weeks and months, meanwhile

while he proclaims "Prepare yourselves all" to greet our righteous Moshiach]

-Because the work is to reveal the true reality of the world itself,

as it was said to Israel when they became a nation,

at the Giving of the Torah: "You have been shown to know that there is none else besides Him,"

that we must reveal in the world the true reality that "there is none else besides Him."

And may it be His will - and this is the main point - that our righteous Moshiach comes "today",

this very day

(without quotation marks)

and particularly through this, that they accept good resolutions to increase in all matters of Torah and mitzvos,

addition in Torah study

(including and especially the study of Torah in the "Laws of Moshiach")

in addition to the lessons

Equal for every soul,

Chitas lessons,

and also Rambam lessons,

and an increase in fulfilling mitzvos with hiddur,

including and especially — in the mitzvah of tzedakah which 'brings closer the redemption,'

beginning with the giving of tzedakah for the entire year — the "Keren HaShanah"⁷⁴,

and likewise in all matters of avodah, each one according to his measure,

and in a manner that utilizes all his strength to perfection,

That is,

his service is in a manner of “perfect and choice,”

to the point that “the service vessels sanctify [only] when filled”⁵,

in accordance with the aforementioned that the intent is to reveal the perfection inherent in creation itself.

And the main point – that immediately and at once, there come to be “the signs and wonders” of the true and complete redemption “before the eyes of all Israel,”

and each one – men, women, and children – “points with a finger and says, ‘This is it,’”

and from the conclusion of the Torah, we come to “a new Torah will go forth from Me”⁴,

and through this, there are also brought into being “the new heavens and the new earth,”

The revelation of the perfection of "These are the generations of the heavens and the earth,"

And to the perfection of the Sabbath day,

"And the heavens and the earth were finished, and all their host"⁷—,

Throughout the entire year,

A year of miracles,

And a year that begins with Shabbat - "a day that is entirely Shabbat and rest for the life of the worlds"⁸—,

Immediately and instantly.

Sefer HaSichos - 5750

Content of the farbrengen of 24 Tishrei* 5750 - after the evening prayer - explanation of the Mishnah "Three shields there are etc."

Custom of Israel

(And it was accepted especially in Chabad)

¹ To study chapters of Mishnah on the yahrtzeit day

(Mishnah letters soul²)

that begin with the letters of the deceased's name

(This study is different for each individual according to his personal name)

And similarly the chapters of Mishnayos that are equal for every soul—the two chapters² that are studied on the day of the yahrtzeit

(for their conclusion consists of four mishnayos that begin with the letters 'Neshama'⁴)

In the first chapter⁵—various laws,

each law in a separate mishnah,

and its general point—various vessels that are divided into three categories regarding impurity: one category that becomes impure through treading; a second category that becomes impure through a corpse and other impurities except for treading; and a third category that is pure from everything,

as explained in the mishnayos throughout the chapter,

Beginning with these three divisions in the first Mishnah,

as follows.

Mishnah: "There are three shields: a bent shield is susceptible to midras impurity,

and one used for playing kufon is susceptible to tumas meis,

and a shield of the Arabs is pure from anything."

Explanation: "Teris" is a shield,

and there are three shields,

that they are three types of vessels different in their use,

and consequently — in their impurity:

"The curved shield" is a shield whose purpose is to protect in battle from all sides,

and therefore they bend it so that it can protect all sides of the body from three directions.

And since this shield also serves for the purpose of sitting and lying⁸⁴

(like a chair and a bed)

Therefore, it also receives the most severe impurity of midras impurity.

A shield "with which they strike in combat" is a shield used during a field battle game

("kompon"⁸⁵ like the English language "company")

And in the language of the Ra'av: In the field of the valley of battle, two come, each with his sword in his hand and a small round shield that is not curved in his hand, and they teach each to use his shield so that his friend does not strike him.

And since this shield is not curved

(and there is no great difficulty in making it)

And there is no way to sit or lie on it,

But it constitutes a utensil for other uses such as eating and drinking, etc.,

Therefore it is impure

Sefer HaSichos - 5750

Impurity of a corpse and other impurities like any utensil for use,

But not impurity of a pressure (midras).

"Ditzat Ha'arvayim" is a shield that the Arabs would make for their ditzah and games, and it is not a utensil for use at all⁷,

that this shield was used for play of war tactics

(but not to use it during real war)

And it is like that which is said⁸⁷ "Let the young men arise and play before us" — "that they shall engage in play with each other with their swords, and we shall see who knows more of the ways of war."

And since this shield is not a practical vessel because it is a small shield

(therefore there is no trouble in making it,

that is, not a 'bent pole' and 'they play with it in a game'?)

- therefore "the joy of the Arabs is pure of anything."

And in the internality of the matters — it can be said

(briefly)

The concept of impurity is a spiritual defect² in man's attachment to G‑d.

And it is understood,

that something that is more connected to human life and in which there is great desire

(he is more "absorbed" in it)

— can cause a greater decline within him,

through the temptations of the yetzer to exploit the matter not in accordance with the Shulchan Aruch, G-d forbid.

However, in a matter that does not so much affect the person,

the opposing side does not have so much of a grip to subdue and cause the person to stumble in this.

Therefore: the "bent shutter," which brings great benefit and pride to the person,

And the "bentness" of the person in this is of great strength — gives room to receive severe impurities; "and one plays with it in a game [kunfun]" — where the benefit and pleasure in it is lesser — "impure

(only)

impure with corpse impurity"; "and the rejoicing of the Arabs" — in which there is no lust at all

(And it was only laughter and "strange" pleasure for the Arab,

and similarly most matters of "sport" whose benefit is only to cause laughter to the onlooker)

Meaning that it has no place in human life — "pure of anything".

And the explanation of the matter in the service of man:

The soul descended below "from a high roof to a deep pit" — to this lower world,

in order "to make for Him, blessed be He, a dwelling place in the lower realms"⁸⁹.

And in order that the soul fulfill its mission below

(And behold, He only asks according to their ability)

— it was given all the "vessels"

(the matters and powers)

that are needed in this world,

and first and foremost — the "shields" to "shield" from undesirable matters,

and to make from them

(the vessels)

A dwelling place for Him, may He be blessed.

And in this service — three aspects

[For all matters of the Jewish people are divided by the number three,

a third Torah given to a third nation, etc."]

that is, three choices given to man in

(his sensing and his relation to)

the manner of his service below:

The first way: service in the manner of "the bent shield",

that a person is very busy

(completely absorbed)

in the service below,

and feels that this is a real battle concerning his very life,

and therefore he fights with mesiras nefesh,

so that his service is in the manner of "the bent shield" — that the entire reality of the person is clothed in these vessels that protect him from all sides

(in the manner of the bent shield that is bent according to the body)

And therefore he uses it in all his situations and circumstances,

Even when lying down and sitting.

24 Tishrei

But ■that together with the greatest good in this,

This gives place and possibility for the greatest descent because it affects him most,

And he becomes entirely clothed in this war and in the "Tariyim"

(of this lower one)

who shields him,

And because of this, sitting and lying down constitute a descent for him,

As explained in Torah Or¹⁷ on the verse "The heavens are My throne and the earth is My footstool,"

that through sitting

(on a throne)

there is a lowering and descent of the head"

which indicates the descent of man to lower matters

(And therefore they need a "footstool" that raises and lifts the feet from the lower [realms]")

And for this reason, "tamei midras",

which is an impurity that comes as a result of unwanted sitting and lying.

The second manner: avodah in the form of a shield "that they play with in a konfon",

that a person feels that this is not a real war for him,

and therefore he does not engage so much in the war and in the "vessels",

and his connection and manner of relating to

(the vessels d)

This lower world permits knowledge and feeling that

(essentially)

is above this,

since he has a soul that is literally a part of G-d from above²⁰,

And his service to perform mitzvos in this world is only to fulfill the will of the Holy One, blessed be He, to make for Him, may He be exalted, a dwelling place in the lower realms — the pleasure of above.

And as explained in many places² that the totality of trials

And the war below is because 'terrible are Your deeds upon the sons of man'²²,

Because of the great pleasure of the Holy One, blessed be He, that comes through the service of man below,

that is, the war and victory of Israel against the <i>sitra achra</i> of this lowly world are not connected to his essential existence,

for Israel is above all this,

and his descent and service below are only to fulfill the pleasure of G‑d — in the manner of "they play with him like a toy".

And when the service is from a knowledge and feeling that it is in the manner of "they play with him like a toy,"

and not a real war

(for in his essential self he is above all this)

— then even the "shield"

(Tirim)

is not from all sides,

because it does not clothe and fit

(since it is incomparable)

to the essence of the Jewish soul.

And therefore, when his service below is in a manner of "they play with him in a game of Konfuf

(because "terrible is the deed etc.")

— so even though it does not pertain to tumas midras

(brought about by man)

Nevertheless, there is room for the impurity of death

("impure, impure of death")

which is connected with the order and nature of the world as the Holy One, blessed be He, established after and because of the sin of the Tree of Knowledge²²,

that comes about through a terrible accusation upon human beings.

The third manner: service in the manner of "the rejoicing of the Arabs" — shtei rim does not occupy any place at all in man

(and this is only for enjoyment and joy and laughter, and it is not a vessel for use)

And this refers to the service from the aspect of the innermost part of the soul

Yud,

And see the [words of] "VaYiten Lecha" and its explanation in [Teshuvah] 562.

Explanations of the Zohar by the Arizal, page 267 and onward.

D''H V'yiten Lecha Tash''.

Likkutei Sichos vol. 18 p. 593.

And more.

Sefer HaSichos - 5703

As Yisrael and Kudsha Brich Hu are all one⁴ / above any concept of death and impurity

(above also the concept of terrible accusation against people)

until eternal life

(as it will be in the future [le'asid lavo])

⁹⁶ — because of the connection with Mechayeh Chaim

("Mechayeh²⁶ Chaim will give you life")

and the source of life

("For⁹⁸ with You is the source of life; in Your light we see light")

and even more than this,

since the aspect of "source of life" is only "with You"

(and not you)

A thing that is secondary and nullified to you,

And as above regarding Israel,

A veritable part of G-d above,

that are connected and united with His Essence and Being, may He be blessed, openly²⁸.

And it will be understood from what is explained in Chassidus*² regarding the dance that the Holy One, blessed be He, will make for the righteous in the future³⁰,

which is the matter of the laughter and pleasure that the Holy One, blessed be He, receives through the deeds of the righteous in this world

(This is like the laughter that ministers and kings make, when they set up two animals and they fight together, etc.,

through which they receive laughter and great pleasure)

That is, that man feels that all the work below is only a matter of hunting,

in order to fulfill the pleasure of G‑d.

And since he is

(Yisroel)

above all the matters below—therefore all the coarseness below does not take place for him.

(And the relation to his shield is only like a shield that is only to cause laughter to the observer)

Because it is not comparable to this at all.

That is, there is in this only a revelation of the pleasure

(The Holy One, blessed be He, desired)

That is above,

And He engages in this only because it brings sweetness of G‑d

(the pleasure of the desire)

And thereby the bringer is called "Arachin",

And this is his joy and delight

(And not that the results are pleasant,

but rather that the desire of G‑d is fulfilled)

that brings the delight of G‑d.

And for this reason — this is in a manner that "the pure from anything"

(without any struggle that gives place to an undesirable humility — like the second manner mentioned above)

And as it will be revealed in the future.

Based on the above, the connection to the matter of yahrzeit will also be understood

(in which one studies the Mishnah of the Baal HaTanya)

— the anniversary of the passing of the person,

which is the matter of death

(and impurity)

that affects the person — for also regarding this one can say in the manner of the three above-mentioned categories: death that comes because of man's sin

(אין מיתה בלא חטא״)

— in the manner of the first way mentioned above

(man's feeling that the war below is war)

; the whole matter of death in the world is only because of "terrible dealings with mankind",

in the manner that four died due to the serpent's advice

(and not for another sin)

³² — in the manner of the second way mentioned above; the whole matter of death is only the elevation in this world,

as was openly the case with those over whom the angel of death had no dominion³⁴

24 Tishrei

(which is above also from the matter of the serpent's venom³³)

like Yaakov and Moshe of whom it is said,

did not die"*³,

and the completeness of this revelation for everyone will be in the future,

when they will have eternal life

(as below, 49)

— in the manner of the third [way].

And more deeply: in all the ways

(also in the first and second ways)

The matter of the yahrtzeit is the ascent of the soul³⁷,

Since the soul descended below into a place of impurity and death, etc. — all this is only from the side of "awesome in deeds upon mankind"

(because of the pleasure of the Holy One, Blessed be He)

But a Jew, in his essential being, is,

A veritable part of G-d from above."

Therefore, even when the descent of the soul from a high peak to a deep pit causes a state of,

if they are not worthy, G-d forbid — there is an ascent in it due to its unity with its very self, which is the source of the matter of life — that there is no trace in it of death and impurity, G-d forbid.

And more specifically, it can be said,

that the manner

(the first and)

the second and the third manner mentioned above is like the two modes of nullification in the ascent of the soul from world to world•³: a)

the ascent by means of the soul's immersion in the River of Fire

(Its meaning*³ is to nullify an undesirable matter because of the war below — analogous to the matter,

they play with it in "konpon",

that has some connection to the matter of impurity — a corpse-impure person)

the elevation through the pillar that is between GeHaTa and GeHaE

(Its meaning*³ is only elevation of inclusion in the supernal level — analogous to the matter,

the joy of the Arabs

pure from nothing")

And the two kinds of elevations are for two types of souls

(although in many places it is explained that these two elevations are in every soul)

: souls that 'did not merit' G-d forbid — need immersion in the River of Fire in order to enter the Garden of Eden,

because they are the soul of Israel and need to elevate her.

And in the Garden of Eden itself, the elevation is made from world to world

(which is an elevation beyond comparison)

Via the pillar.

And similarly, the souls after their immersion in the river of fire ascend by means of a pillar from world to world, etc.

[And one could say,

that the very immersion in the river of fire by itself

(is not only a preparation and means for the ascent,

but also this itself)

causes an ascent for the soul,

as per the Mishnah *,

For a righteous man falls seven times

(U'Ma'amar: all are righteous)

and rises\

That a person must go from level to level, and between level and level, before he reaches a higher level from it, he is in a state of fall from the first level,

And it is not called a fall except relative to his first level,

But in truth, this fall itself is a level of "rising"

(as explained in the introduction to Sha'ar HaYichud VehaEmunah)

And similarly, one may say regarding immersion in a mikvah, that through this there is nullification

(fall)

the attainment and delight of the lower level,

which is in the manner of "seven times the righteous falls and rises"³*]

And behold,

Based on what was discussed above, that the three aforementioned modes are relevant in the service of man below,

It is understood,

that because of the unity of Israel in the 'Reviver of the Living',

so even before the matter of a yahrtzeit,

during their lifetime in this lowly world — there is brought about for them

(below, souls in bodies)

length of days and good years,

because the opposite cannot,

to harm them

(From the aspect,

terrible accusation against mankind")

Sefer HaSichos - 5703

And then the matter of the "terim" that protects a Jew in this lowly world is in a manner that it is not pushed aside, G‑d forbid, by the trials of this world,

And according to what is stated in the Mishnah⁴³ "Repentance and good deeds are shields against calamities" — because a Jew has absolutely no connection to any matter of calamity, G‑d forbid.

He has essence and substance!

And as was the case with Moshe Rabbeinu: "And Moshe⁴⁴ was one hundred and twenty years old when he died; his eye was not dimmed, nor his strength diminished,"

That his physical body's life was in absolute perfection,

And as it is written⁴⁵ "And Moses ascended Mount Nebo,"

And Rashi explains: "How many levels there were and Moses traversed them in one step,"

For in this is seen the strength and perfection of his physical powers when he was 120 years old,

For it is not plausible to say that this was a special miracle, since "The Holy One, blessed be He, does not perform miracles for no reason"⁴⁵.

And a similar phenomenon occurs with each and every one of the Jewish people — a student of Moshe Rabbeinu⁴,

Who has within him an aspect of Moshe⁴⁸ — that there is realized within him the perfection and strength of all the physical powers,

And through length of days and good years,

"Seventy nations, eighty years"¹¹⁷ — what does this come to teach us? — But also 120 years and more than that.

And the completeness of the revelation of this matter to all souls

(even those who departed above and tasted the taste of death)

will be in the future to come,

when "He will swallow up death forever, and the L-rd

G-d will wipe away tears from all faces"⁵⁸,

because then will be revealed Mashiach Tzidkeinu — the aspect of the general yechidah¹¹⁹,

And its parallel in each and every Jew⁵² — the yechidah within the soul,

the ultimate perfection of the unity of Israel and the Holy One, blessed be He⁵³,

by virtue of which an elevation is brought about for each and every Jew,

and worldly matters are impossible to "touch" and harm him

(from the aspect of wondrous conduct, as mentioned above)

and on the contrary — they become helpers to Israel in their service.

Thus,

that are united to the utmost with 'life' and 'Source of Life' and above that.

And from this aspect, all matters of death, etc., that come,

(not from the side of Israel themselves — who are connected with G‑d,

but)

from the aspect of 'He lays grievous [decrees] upon mankind'.

And one may add

(by way of hint)

The word 'dema' (tear) in gematria is 119,

which is missing one combination of the name Elokim

(which has 120 combinations⁵⁴⁵⁵)

which causes the matter of death, etc.

But dema with the inclusive — 102.

And this is the novelty of the future to come, when the name Havayah, which is above Elokim,⁵⁶ will be revealed,

"And Havayah will wipe away the tear"

(21 all permutations of the Name Elokim)

above all faces."

And this is also the precision of the verse's wording "above all faces",

specifically faces,

that then the innerness of Yisrael will be revealed — Yisrael and Kudsha Brich Hu are entirely one.

54 Tishrei

[And based on this, one can say a hint as to why Moshe lived 120 years,

the completeness of life,

because all the permutations of the Name Elokim were revealed to him

(and he is called a man and master of Elokim⁵⁷)

and the name Havayah as it is written 'and we are what']

The aforementioned matter is particularly emphasized according to the custom of Chassidim",

that the matter of yahrtzeit is not connected with undesirable customs and matters,

and on the contrary — on this day they perform a matter called "tikun" etc.

And especially emphasized — when Jews gather together specifically with joy and a good heart,

and together make a "Siyum" on a Torah subject.

And to note,

that the concept of "Siyum" indicates the true essence of histalkus (passing) and yahrzeit — the conclusion of one level in holiness to ascend to a higher level

(as above, sec. 7)

And to such an extent,

that even the seventh of Adar

(The passing of Moshe Rabbeinu"׳)

It became among Chassidim

(And in particular of Chabad)

From a fast day⁶¹ to a day of Chassidic farbrengen,

In which they speak about matters of Chassidus and the spreading of the wellsprings outward, etc.⁶².

And furthermore, and the main point — that all this becomes a close preparation for ״Awake and sing, you who dwell in the dust"⁶³

In the true and complete redemption,

"And the L-rd will wipe away tears from every face".

And especially since we have already passed through all the sufferings of the exile,

And after "our deeds and our service"⁶⁴ in the greatest abundance,

Including and especially — the dissemination of the teachings of Chassidus in the greatest, most stirring, widest, and deepest manner,

Then certainly there will be revealed immediately and at once the purpose of the union with the "Source of Life,"

"And your eyes shall behold your teacher"⁶⁵,

And beyond that — His very Essence,

As above.

And with this, the declaration that the entire year is a "year of miracles"⁶⁶ is simply understood — since they are connected and unified with the Essence and Being,

What with the Supreme One is the most simple thing — it cannot be otherwise at all!

And particularly in our standing after Simchas Torah when we begin the Torah anew,

And its parallel in the world — "In the beginning⁶⁷ G‑d created the heavens and the earth" anew,

"The new heavens and the new earth"¹³³.

And to add that in the determination of this year, Simchas Torah falls on Sunday,

that the song of the day¹³⁴ — "To G‑d is the earth and its fullness, the world and its inhabitants"⁷⁰.

And we are already after Isru Chag, on the second day of learning the "New Torah"⁷¹,

and we have entered into the day

Sefer HaSichos - 5750

The third that was doubled in it, for it is good¹³⁷,

After the evening prayer and the recitation of "But the righteous will give thanks to Your name, the upright will sit in Your presence."

Which,

All of this constitutes a close preparation for the true and complete redemption and the third Beis HaMikdash,

And "A new Torah from Me shall go forth"¹³⁸,

With all the blessings and successes,

Without end and without limit.

[The Rebbe shlit"a gave each person two dollar bills to give them

(or their exchange)

to charity]

Sefer HaSichos - 5703

And 7