English translation — משיחות ש״פ בראשית, מבה״ח וער״ח מרחשון (התוועדות א׳ וב׳), ה׳תש״נ

We now stand at the conclusion of the month of Tishrei,

The time of "Vayakov halach ledarko" - when every Jew is about to enter into the daily life of the new year,

after all the Festivals of the month of Tishrei,

the month that is full of festivals²,

to carry out one's personal service and mission in the world,

Ish tachas gafno v'tachas te'eno?

The transition from the month of Tishrei to ordinary life, as in the other months of the year, is particularly marked by Shabbos Bereishis - which contains two opposite elements:

The sum and conclusion of the month of Tishrei⁵ - being the last Shabbos of the month,

When it becomes the aliyah and completeness"

(Veyivulu⁷)

from the conclusion of the festivals of the month of Tishrei.

(Shemini Atzeres and Simchas Torah,

which

(they hold)

together and bring inward into a pnimiyus all the festivals of the month of Tishrei")

The beginning of the regular service of the coming year - being Shabbat Mevarchim of the month of Mar-Cheshvan,

the first "weekday" month of the new year

(which has no holidays, etc.)

when the main service of "And Jacob went on his way" begins,

to his way specifically - in matters of the world and its weekday affairs.

And as the well-known saying of our Rabbis and our leaders,

So just as one prepares for Shabbat Bereishit,

so goes the entire year.

Sefer HaSichos - 5750

As²׳ it is also hinted in the word

(Shabbat)

Bereishit - from the language of beginning and head - the start and head of the year.

And in particular that Parshas Bereishit is also the first portion in the Torah - the beginning of the reading of all the portions that are in)

Torah,

Which one reads and with which one must live throughout the entire year.

And also the content of "Bereshit" means the beginning of

(The service in worldly matters: by reading in the Torah the verse "In the beginning G‑d created the heavens and the earth" - the creation of all worldly matters is renewed for the new year

(For He looked⁵׳ into the Torah and created the world,

so too a person engages in Torah and sustains the world*׳)

In simple terms, one can say,

that the two matters of Shabbat Bereshit

(The conclusion of the month of Tishrei,

and the beginning of a new year)

are connected one with the other - according to the known fact that

(month)

Tishrei is the letters of Reshiti,

the head

(the beginning of the entire year,

and the festivals of the month of Tishrei

And all the days of the year,

are the weekdays,

the day of entering the cheder,

the day of bar mitzvah and other days of a person's life and events, they all receive from Shabbos Bereishis.

And see also the sicha of Simchas Torah 5697

(Sefer HaSichos 5696-5700 p. 203)

See also Sefer HaSichos 5749 p. 21-22.

Are general holidays from which it is drawn throughout the year¹; and this is accomplished through the medium of Shabbos Bereishis - which is the conclusion of the month of Tishrei

(Reishis)

And the beginning of the "regular" year,

Starting from

(Shabbos Mevarchim)

the month of Cheshvan,

as above.

But one must understand: How did Shabbos Bereishis have the power to combine into one and the same day the two opposite parts of the year - the month of Tishrei,

and the rest of the months of the year - which are incomparable to each other,

from one extreme to the other,

analogous to the distinction between holy and profane: The days of the month of Tishrei are filled with mitzvos and holiness,

abounding

(and most of it is like all of it)

in festivals,

and primary and universal holidays,

Beginning from the Days of Awe,

Rosh Hashanah

(Ten Days of Repentance and Awe)

and Yom Kippur,

and then Sukkot, Shemini Atzeret, and Simchat Torah.

And in the language of the Midrash: The seventh month is "filled with all,

winepresses within it,

blessings within it,

"Kippur within it etc.": In contrast to the months after this

(Beginning from the month of Cheshvan)

are primarily connected with the daily work in the world,

mundane activities

(until the month of Cheshvan has no festivals at all)

- which is incomparably lower than the state in the month of Tishrei: and on Shabbos Bereishis both matters come together²⁰: it is the

Shabbos Parshas Bereishis, from Maggid HaCh... and Rosh Chodesh Mem-Ches

The conclusion and the passing of vanity of Tishrei,

And also the beginning of the service in the world - "In the beginning G‑d created the heavens and the earth" - and all their hosts,

The creation of the entire world anew.

And it could be said,

That the power for this

(union of opposites)

Comes from the portion of Vezora which is read on Shabbos Bereishis - "In the beginning G‑d created the heavens and the earth,"

Until the end of the portion - "And Noach found favor in the eyes of the L-rd."

On "Bereishis bara" Rashi explains: "This verse says nothing but darsheini,"

as our Rabbis of blessed memory said²¹: for the Torah which is called 'the first of His way' and for Israel which are called 'the first of His produce'.

Then Rashi continues: "And if you come to explain it according to its simple meaning, explain it as follows,"

Bereishis — the creation of heaven and earth, and the earth was formless and void and darkness, etc.

(That is, it was)

And God said, "Let there be light," etc.,

For there is no instance of 'Bereishis' in Scripture that is not attached to the word following it.

One must understand: "Bereishis bara" according to the simple meaning of the verses refers to the creation of heaven and earth with all the details of creation.

(as it is discussed in the continuation of the verses)

And as Rashi himself says,

that his second commentary

(that "Bereishis" refers to the creation)

is "kifshuto",

whereas the first commentary is "darshuni".

So why does Rashi bring the homiletical interpretation at all?

(When the subject of Rashi on the Torah is the simple meaning of Scripture²⁴)

that "Bereishis" does not refer to the creation of the world,

but rather to the purpose of creation — "for the sake of the Torah etc. and for the sake of Israel" — which preceded creation in a manner that is incomparably higher than creation²⁴?! Even if Rashi must

(for some reason)

bring the homiletical interpretation,

he should have at least prefaced the interpretation "according to its simple meaning,"

that "Bereishis" refers to "the creation of heaven and earth"?!

Similarly, we find at the end of the parshah — "And Noah found favor in the eyes of G-d": Although the Almighty — the Creator of man and the Creator of the world — is incomparable to all creations that He created,

The verse says that a flesh and blood

"found favor in the eyes of G‑d"!

From this one sees

(air)

the connection between the beginning of the Parsha and the end of the Parsha

(their end is embedded in their beginning and their beginning in their end²²)

- so in both of them it is emphasized how an incomparable matter connects itself with the creation below: at the beginning of the Parsha - the connection of Torah and Israel with "

(In the beginning, G‑d created, etc.)

“the heavens and the earth.” And at the end of the parshah—the connection and the finding favor of Noach with the Supreme One.

And one may say the explanation in this:

Sefer HaSichos - 5750

Even though that “In the beginning, G‑d created the heavens and the earth”

(“the heavens” includes all their hosts, and “the earth” includes all its hosts”³ / and in the language of the Rambam:^4 “All existing entities from heaven and earth and what is between them do not exist except from the truth of His existence” — is understandable in human intellect³⁰

(even from a non-Jew³,

And etc. in the intellect of "believers, sons of believers"³²)

that the Almighty

(the Creator of the world)

is incomparable relative to all created beings and existences from Him,

even to the totality of the concept and boundary of existence

(as existence is for a created being/ and moreover - the Almighty is incomparable even to His power of creation,

That the essence of the Supreme One is not that He is the Creator of the world³³

(Because if not, the question arises

(according to human intellect)

: How did He have the power to create a reality if He is comparable to it?)

And as is emphasized in the phrase of the verse "Bereishis bara",

as the Rambam³ explains,

Thus, "in the Holy Tongue, for the bringing forth of yesh me'ayin, we have no expression other than bara,"

And what the simple explanation of "yesh me'ayin" is

[Not only from the aspect of "ayin" relative to the yesh,

But since the yesh has no comprehension of it, it becomes un-

called "ayin" in the understanding of the created being³⁵,

But]

"yesh me'ayin" the true³⁵,

a true wonder,

a renewal from absolute nothingness and non-existence,

and before the renewal of creation during the six days of Genesis,

there was no existence at all

[and thus existence is brought into being anew every single moment,

according to the teaching of the Baal Shem Tov³⁰,

that the coming into being of creation is anew every single moment,

and "if the letters of the ten utterances with which the earth was created during the six days of Genesis were to depart from it, heaven forbid, it would revert to absolute nothingness and non-existence

(and he adds and emphasizes:)

like literally before the six days of creation"}

And particularly according to what is explained in Iggeres HaKodesh³,

Then the creation of ex nihilo is only through the Supreme One Himself

("His Essence and Being")

"That His existence is from His Self and is not caused by any cause that preceded Him, G‑d forbid,

And therefore He alone has the power and ability to create ex nihilo, absolute nothingness, without any prior cause or reason preceding this existence."

And also in order that the creation

("bara")

In order to come to fruition, there had to be a great tzimtzum

(the first tzimtzum / and only afterwards did a place remain

(additional)

a reality"³,

as opposed to before the tzimtzum and before all matters,

even the highest lights and effluences — there was only the Almighty alone,

Atzmus U'Mahus,

as He is beyond all comparison to any creations and to any category of existence,

And also regarding the attribute Creator and the "essence of

Shabbos Parshas Bereishis, Mevarchim HaChodesh, and Erev Rosh Chodesh

?5

His existence",

As discussed many times, that the Supreme One is higher than all matters and attributes,

And also regarding the negation of existence and the negation of all attributes,

Negation of affirmation and negation of negation"

(Because even negation indicates a relationship⁴/only since we have no other attribute with which to call Him - one says "negation of all attributes".

From this it is also understandable regarding the reason for creation - that since creation comes from the Almighty Himself,

which is above all creations and boundaries of intellect that He created yesh me'ayin

(until even the intellect itself also compels thus,

(as above)

- therefore it is understood,

that the true "reason" of the Almighty for the creation of the world is beyond all reason, explanation, and intention,

and in the known expression⁴ - נרר orוה הקב״ה להיות לו

(Yisbareich⁴)

a dwelling place in the lower realms,

and in the teachings of the Alter Rebbe⁴⁴ — that upon a desire there is no question.

From this, it is understood,

that since the creation of the world is from His Essence, blessed be He,

(and not from an illumination and effluence from Him, G-d forbid)

All existing things, etc., were only found

See Sefer HaSichos 5749, Vol. II, pp. 7, 703 and on.

Above, p. 5 and on.

And it is known.

from the truth of His existence,

And His essence, may He be blessed, desired to have a dwelling place in the lower worlds - is, although the world is not worthy of the Supreme One,

can become unified with the Supreme One Himself.

And this is accomplished through Jews and Torah,

who are prior to and above the world,

until that Israel, the Torah, and the Holy One, blessed be He, are all one⁴⁵,

And together with this — they find themselves in the world, and there one sees their quality

(as follows)

— therefore they received the power from the Most High to accomplish and reveal the unity of the world with the Most High — Hashem is One,

until that the Most High is above the category of one and singular — that the world becomes a dwelling place for Him, blessed be He, in the lower realms,

for His essence and being, may He be blessed⁴.

And the explanation of the matter:

Just as the Almighty is entirely above all existence,

and together with that He has connected Himself with existence

("All beings, etc., came into existence only from the truth of His existence")

- so too,

as it were,

regarding Jews and Torah:

The Almighty chose the Jews with His true choice - "You have chosen us from all the nations"⁴⁷ - for true choice is not due to a reason or any inclination,

Therefore, the remnant is specifically with the Supreme One•⁴ for He is above any definition of existence.

(For anything that could be a reason and explanation,

As per the

Sefer HaSichos - 5703

The concept of "desire" regarding which there is no question,

as above)

From this it is understood,

Thus

(The true choice of the Above in)

Jews - express and emphasize the truth of the Above,

as He is above all matters.

So too regarding Torah - His wisdom and will of the Holy One, blessed be He, which is unique to the Above,

Oraisa and Kudesha Berich Hu are entirely one"⁵.

Along with this,

the Above has sent down Jews and Torah through the order of divine contraction down into this lowest world,

And because of this, "Atah Bechartanu"

(which is above the category of reason and elevation)

becomes drawn down so that air in the reality of the world,

where there are the boundaries of intellect,

reasons and explanations etc. - one sees the superiority of Jews over other nations

(a wise and understanding nation⁵¹,

bashful, compassionate, and bestowers of kindness⁵²,

and so forth)

And the superiority of

(Chochmah of Hashem)

Torah over the other wisdoms of the world

(is your wisdom and understanding in the sight of all the nations⁵⁵)

And this gives a Jew the power — through fulfilling the instructions of the Torah — to accomplish that also in the world

(in and from its boundaries)

Let His unity be revealed,

until it becomes a dwelling place for Him in the lower realms,

for His essence.

Based on this, one will understand Rashi's words that "In the beginning G-d created"

(the creation of the world)

is "for the sake of the Torah which is called first etc. and for the sake of Israel who are called first":

The intention of the creation - from its very beginning - is because the Holy One, blessed be He, desired to have a dwelling place in the lower realms,

In order that one should reveal Hashem Echad there.

Therefore, immediately at the beginning of creation, it was placed into the reality and boundaries of creation,

that it was created "for the sake of the Torah and for the sake of Israel",

so that also within the boundaries of the world, Jews and Torah are considered "Reishis",

first in relation to the other nations,

and first in relation to other wisdoms⁵⁵.

And through the service of Jews in the world, they make a dwelling place in the lower realms,

a dwelling place for His very essence, blessed be He,

until then in the world one also hears the quality that Torah and Israel are 'reishis' with the Almighty - essential reishis

(not like this is berd to something of another sort,

but rather because "You chose us")

And accordingly, it is understood why Rashi prefaces the commentary

("darshuni")

"For the sake of the Torah etc. and for the sake of Israel"

because this interpretation is not only not a contradiction to the existence of the world

(The simple interpretation in

Shabbos Parshas Bereishis, Mevarchim HaChodesh and Erev Rosh Chodesh of Menachem Av

"Bereishis bara")

But on the contrary - in this lies the perfection of the world itself

(Until that even in "es hashamayim ve'es ha'aretz" one simply hears the virtue that Torah and Jews are "reishis" relative to the other parts of creation)

Based on this, it is also understandable that "Noach found favor in the eyes of G-d" at the end of our portion:

The true reason why "Noach found favor in the eyes of G-d" is - because so desires the Supreme One in His true choice,

above any concept of reason and difficulty, etc.

(similar to how there is no question on a "desire")

similar to "You have chosen us" as above

[And it is known that the mention of Noach is "from the aspect of the essence of the quality of our Neshama"*k,

And it is known⁵⁷ that the concept of "favor" is above reason and knowledge,

It is not connected with the service of man⁵,

the merit of man or the virtues of man - only that he finds favor in the eyes of the other.

Only because of this,

it is subsequently brought down that also in the world there are reasons and virtues in Noach relative to other people.

According to the above, one will also understand the concept of Shabbos Bereishis:

Tishrei [is] the letters of 'hashis'

(which is abundant in festivals and full of commandments etc.)

Regarding

the other months of the year

(the service in the world)

is analogous to Torah and Israel,

which are "first" relative to creation.

And just as in Torah and Israel there are two levels in "first": essential first

(first from the Above/ incomparably higher than creation,

and "first" within the bounds of creation itself - so too regarding the month of Tishrei,

So in addition to that he is entirely higher than the other months of the year

(when one is occupied primarily with the service in the world)

in it there is also a matter that is "Reisheet" in relation to the other months of the year.

And it can be said,

that the two matters

(in "Reisheet")

come out as the completeness of the revelation on Shabbat Bereishit,

When one now reads in the Torah "In the beginning G‑d created etc." until "And Noah found grace in the eyes of G‑d" - and from this arises also in this,

When Shabbos Bereishis is the intermediary that connects,

which includes both matters: both the conclusion of the month of Tishrei

(Bereishis itself)

and also Shabbos Mevarchim Cheshvan - the "beginning" of the year

(the service in worldly matters)

And therefore Shabbos Bereishis has the power to bring renewal in the service of the entire year,

not only in matters of holiness,

but includes also — the main service of “And Yaakov went on his way,”

in mundane matters — that “as one conducts oneself on Shabbos Bereishis,

so it goes,”

because Shabbos Bereishis contains both the “beginning” that is above mundane matters,

and also the “beginning” which is comparable to the service during the year,

so that even in worldly matters its advantage is felt,

So he is "Reishis"

[In the manner of the above discussion,

that Jews have the power to arise in the world,

because they are "Reishis" also in the categories of the world]

Sefer HaSichos - 5703

And it is also emphasized in that Shabbos Bereishis is a day of Shabbos,

which then becomes the perfection

(And they shall wither)

from the entire Maaseh Bereishis,

and in our case - then Shabbos Bereishis

(when it becomes the elevation and completion of Shemini Atzeres and Simchas Torah - the absorption and inner dimension of the entire month of Tishrei)

takes the power of the revelation of His unity and kingship, may He be blessed, of the entire month of Tishrei,

beginning from Rosh Hashanah when it is said "Coronate Me upon you"⁵,

the revelation of His kingship, may He be blessed, in the world,

until the completion in this of "You have shown to know... there is none besides Him"•⁶ on Shemini Atzeres and Simchas Torah⁶,

and brings it into the rest of the months of the year,

starting from

<i>Shabbos Mevorchim</i>

the month of MarCheshvan,

for then begins the season of rains — connected with <i>avodas haChol</i>,

plowing and sowing etc. — that one should reveal His unity throughout the entire world,

that it should be heard and seen that <i>"all existences... were brought into being only from the truth of His existence."</i>

And more specifically - it is drawn from Shabbat Bereshit to all the days of the year through all the Shabbats of the year.

[As the saying of the old Rebbe,"

that "the illumination of Shabbat Bereshit shines in all the Shabbats of the year"]

Every Shabbat has two aspects: it is the completeness and summary of the past week

(until in the manner of "Vayechulu")

and from it⁶⁵ are blessed*⁶ all the days of the coming week.

And we can say that in every Shabbos and Shabbos, there are both levels of "Reishis" - beyond comparison to the other days of the week,

And from this, "Reishis" is drawn into the days of the week.

And as known, the six days of the week

(weekdays)

correspond to the six middos,

and in this consists the main avodah,

whereas Shabbos corresponds to Malchus or Kesser,

which comes as a separate matter - beyond comparison - to the six middos.

And in avodah: Shabbos is generally connected with mochin,

and the six days of the week — with

(clarification and refinement of the)

midos.

As this is also in the general order of times: in the six thousand years that the world exists, the main avodah is clarification of the midos,

and mochin is only as much as is necessary for the sake of clarification of the midos,

but in the seventh millennium,

a day that is entirely Shabbos and rest for the life of the worlds⁶⁵ — will also be the avodah of mochin themselves

(as explained in N"M)

Then at this time there is the conquest of the seven lands,

corresponding to the seven attributes,

which primarily are six attributes,

and in the future there will be the conquest of the air of the three lands,

Keni, Kenizi, and Kadmoni,

corresponding to the three intellects)

But since among the righteous

(And similar to this among all Jews - and all of them are righteous⁶)

Is "Olam Haba Tirtzeh"⁶,

Is also in this time present

(similar)

The service of the brains themselves - so that one has the

S.F. Bereishis M.N.H. and D.H. M.H.

Perfection of all ten soul powers,

The "community" that is within man⁷.

One of the practical applications in actual service of the above:

Since a Jew has the power to effect that in the reality of the world

(and the frameworks of the world)

G-dliness should be revealed,

until His very Essence - it is understood,

that his primary service must not be in the manner of breaking the world,

To negate and break the world,

But on the contrary - the refinement of the world⁷¹,

Finding the ways according to the instructions of the Torah, how

to utilize every item in the world,

for the honor of the Holy One, Blessed be He,

Because this is the true reality of the world - "the truth of its existence".

And as is known the story⁷⁷,

So by the Alter Rebbe there was a silver tobacco box without a lid.

The reason for this was,

Because the lid was a shiny one,

The Alter Rebbe used it as a little mirror to see if the tefillin shel rosh are placed properly on the head.

When⁷ they spoke about this in the presence of the Tzemach Tzedek,

saying that the Alter Rebbe had broken off the lid from the box,

the Tzemach Tzedek said that the grandfather's intent was not to break; he did not break,

neither himself nor the other.

But presumably the lid was attached to the pushka with a thread,

And the grandfather removed the connecting thread.

Since the story reached a conclusion,

All Jews,

It is understood that there is a lesson for everyone: In all things that are in a Jew's possession - he must seek and endeavor to

(not break,

but rather)

utilize them for a matter of good and holiness.

Even when the thing itself does not occupy space for him,

in the manner and likeness of how by the Alter Rebbe the taste of a sniff of snuff did not occupy space⁷

(although the matter of smelling snuff

Sefer HaSichos - 5703

is established according to halachah⁷⁵)

- he does not negate the thing

(he does not set it aside,

and certainly he does not break it)

But he seeks ways to use it for a holy matter that is proportionate to his level.

(For example, as the Alter Rebbe used the lid to ensure that his Tefillin Shel Rosh lie in their place.)

All the more so when one does not hold at such a level like the Alter Rebbe,

that the physicality of the world

(including a sniff of tobacco)

does not occupy any place for him at all,

Nor as the well-known saying: "the whole world is worth a sniff of tobacco,"

That it is indeed a small space-occupier

(Only - like a "sniff of tobacco")

But still something that occupies space

(Like a ״שמעק טאבאק״)

- he must certainly utilize his things for matters of good and holiness.

And all the more so when he has not yet reached that level - as we see in practice,

that for most people, the world is worth more than a "pinch of snuff",

and he derives pleasure from certain worldly matters - he must first and foremost utilize this for good things,

according to the directives of our holy Torah.

For example: when he has a box with a lid

(and he has not reached the level that he sees no pleasure in it/ which can be used to hold precious stones and pearls

(and so that they should not fall out-

For falling one must have the cover and the connecting thread)

- He uses it for giving charity for bridal adornments and the like.

And regarding the practical aspect:

Taking into consideration that as one positions oneself on Shabbos Bereishis, so it goes for an entire year - everyone understands, men, women, and children,

that this is a most suitable time to set up a plan

(program)

for the service of "And Jacob went on his way",

To "unpack the bundles" that one gathered during the month of Tishrei — each one in his own matters, in his daily life,

each man under his vine and under his fig tree,

comes home,

at work,

in school and the like.

Starting from making good resolutions and strengthening all his activities in Torah and mitzvos during all the days of the coming year: to strengthen and increase in Torah classes,

both the private classes,

each one according to his measure,

And also the general daily study portions that are equal for every soul,

like the study portions of Chumash, Tehillim, Tanya

(Chumash, Tehillim, Tanya)

; one should increase in performing the commandments with beautification,

and especially - in the commandment of charity

(which is equivalent to all the commandments⁷⁴)

including - by giving charity to the "Keren Hashaga"

(A general fund from which charity is distributed every day throughout the year)

And so too - in the service of "All your deeds should be for the sake of Heaven" and "In all your ways know Him"⁷⁷,

to utilize the matters that are found in his portion of the world "for His honor" of the Holy One, blessed be He,

by making them into vessels of

Shas Bereishis miBeHaCh veAdaCh mem-chet

vessels of holiness and ritual objects,

until a mitzvah itself.

And further, the main point: to fulfill the obligation that rests upon every Jew of this generation of disseminating Torah and Judaism and spreading the wellsprings outward — to strengthen other Jews in their service,

and in particular — to bring closer to Judaism those Jews who have not merited to receive a proper Jewish education

(not through their fault, G‑d forbid,

but rather, because of "a cruel decree against mankind"⁵⁵ and the like)

And the emphasis on this especially now — because,

as it appears,

this is the only explanation

(So there is no other explanation)

On the fact that Mashiach has not yet come - because we wait that we go out to another Jew who does not yet know that we wait for him,

and take him by the hand

(as in the example of "And you shall be gathered one by one, children of Israel" by the Holy One, blessed be He)

in pleasant ways and in ways of peace,

out of love for Israel - and bring him back to his true essence and life - Torah and mitzvos,

which are our life and the length of our days.

And this avodah pertains to every Jew,

man, woman, and child - as we see that a heartfelt word,

even from a small child,

can have a very strong effect even on a Jew who is temporarily distant from these matters,

and even if it doesn't work immediately - it surely works after some time,

after the listener thinks about it,

and one explains it to him, etc.

And particularly when one speaks to him words that come from the heart,

And they tell him that Torah and mitzvos are truly not something foreign, G-d forbid and G-d forbid,

Rather, this is his inheritance,

And moreover - his true existence,

Being a Jew,

Who has a part of G-d above literally."

And furthermore, the main point,

That it depends on him that all other Jews,

Including the great ones of Israel,

And all the souls in all generations,

And the Shechinah in exile - should go out from exile!

Therefore it is understood,

The imperative to do in the avodah.

And in order to bring this into effect with greater success - it is worthwhile,

That each one should from time to time make a Cheshbon Tzedek: how many Jews have I brought closer to Judaism in the last days?

In addition to the other shiurim of his every single day,

Including the shiur from the term 'to estimate' - what else can I do to hasten the coming of Moshiach Tzidkeinu?!

And in this comes additional reinforcement - when discussing this with a Jew,

and with many Jews,

as mentioned many times, the strength that comes from a resolution made in public¹.

May it be Your will that through the additions in our deeds and service - this will already be realized in action,

That from "And Noah found grace in the eyes of G‑d" there should immediately be the perfection of "Go for yourself from your land, etc. to the land that I will show you"

(which is called a 'happy week'²)

When one goes out of exile

(Paddan

Tanya, ch. 2.

See discourse 'Hachaltzu' 5709, ch. 10.

Sefer HaSichos 5702, p. 30.

- 5703

Teitzei⁴,

And Jews stand in a new way - such that throughout the entire world it is seen openly that "Israel, the Torah, and the Holy One, blessed be He, are all one."

"Aram"/ and one goes "to the land that I will show you" - the Holy Land,

in the true and complete redemption,

And the nation becomes a novelty in the entire world - "new heavens and a new earth"⁵⁹,

and a new Torah from Me

Sefer HaSichos - 5703