English translation — משיחות ש״פ שמות, כ״ג טבת, מבה״ח שבט ה׳תש״נ

Shabbos Mevarchim for the month of Shevat, blessing the Jewish people [with] Rosh Chodesh Shevat,

which in itself includes the entire month,

including and especially - the great and holy day of the Tenth of Shevat,

the day of histalkus-hilula of the Rebbe, my father-in-law, the leader of our generation,

when "all his deeds, Torah, and service"' becomes "revealed and shines in the manner of revelation from above to below."

And He performs salvations in the midst of the earth².

Thus it is revealed on the day of the hillula each and every year

("These days are remembered and performed"^ and moreover - each year there is an addition and ascent in this•■.

And being the day of the hillula of a nasi in Israel,

That "the nasi is everything"⁵ - this pertains to the entirety of Israel,

Men, women, and children - that on this day of the Tenth of Shevat

(which is blessed on this Shabbat)

Everyone must strengthen themselves in "all of his actions, Torah, and service" of the baal hahillula,

To go "in the straight path which He taught us from His ways, and we will walk in His paths, may He lead us."

And with special emphasis on the tenth of Shevat of this year

(the year 5750)

- when completing the fortieth year since the passing

(in the year 5710)

that "Hashem has given you a heart to know, eyes to see, and ears to hear,"

because in the fortieth year it is ^ ^,

ן _אדעת" דרבי׳"*.

It is self-understood that there are many studies and instructions that one can and must take from the Tenth of Shevat,

in fulfilling "all his deeds, Torah, and service" of the Baal HaHilula

(which includes many deeds, Torahs, and services)

But the first thing that jumps into everyone's eyes

(without any contemplation and study)

- Is the date

(date)

of this day: the Tenth of Shevat.

And according to the known fact that everything is with Divine Providence and contains a lesson in the service of G‑d,

it is understood that the number of this day — ten

(of Shevat)

— when “all his deeds, his Torah, and his service” stands revealed and in completeness — expresses the content of the service of the Baal HaHillula,

and consequently, of all who follow in his ways and paths; the lesson that everyone must take from this day,

And a lesson understood in simple terms for every Jew,

men, women, and children,

from the greatest of the great to the smallest of the small

(because "the Nasi is everything")

And the explanation of the matter:

The virtue of "the tenth" — is explained in the Torah⁷: "The tenth shall be holy to Hashem."

Sefer HaSichos - 5703

That is,

That the virtue of the tenth lies in that it is,

"holy to the L-rd"⁴.

In "holy" there are two extremes: on one side is "holy"

(the tenth)

separated and higher than all matters

(holiness from the term 'separation'"•)

Until "kodesh milah begarmi": Together with this it stands regarding matters of holiness that "whoever touches them becomes holy",

that takes through all details

(which touch him)

and makes them - holiness.

And one could say that that is also consistent with that which the tenth is the

(number of this)

Letter Yud: Yud is only a dot,

which is above form and details,

which alludes to and refers to the essential point that is above all matters; and together with this, the point

includes within itself everything

(in the manner of the point of essence)

The matter - in its supernal root: Yud

(The acronym of the Name Havayah)

Refers to the Aibershter (the Most High),

Who is

(As known: 'Holy to Havayah -')

Higher than any form or detail

(Until that He⁵ is not hinted in any letter or any thorn)

': And together with this, the Yud is the

Point - the holy spark - of 'the truth of His existence'⁷ that is found in every thing

(Of "all creations"⁷')

beginning from the soul of a Jew

(a veritable part of G-d above")

which is hinted in the letter Yud"

(Chochmah)

and similarly the Divine spark which brings into being, and enlivens, and sustains this—the created being

(creates anew every moment,

as per the teaching of the Baal Shem Tov²)

is hinted in the yud,

as it is known that "the Name⁵ Havayah means that He brings everything from nothing to existence"

(Havayah from the word 'brings into being')

and the yud "indicates the action that is in the language of present and continuous"⁵.

And in more detail, it is thus also in a Jew,

(And in every created being)

: The yud refers to the essence of the soul—the point of Judaism,

That little Jew point—which is beyond depiction: and this is the innerness that traverses all levels of his soul

(Tahorah²⁵,

Atah Beratah,

Atah Yatzartah,

Atah Nefachtah Bi / and all his powers of the soul and garments.

And likewise in every created being: the spark of holiness that animates the thing,

is holy and separate,

a Divine spark,

higher beyond comparison to the world: And together with this, it is that which gives life and brings into being the thing

(at every moment/ until then this is the true reality of the physical object itself.

Parshas Shemos,

23 Teves,

Meichaye HaChodesh Shevat

Based on this, one can explain the reason for that which in the true and complete redemption there will be the completion of the ten

[A lyre of ten [strings] on the right*¹,

the tenth red heifer²⁵,

the tenth song*²,

and more]

- because the concept of the redemption is: the release,

the revelation of the truth of every thing

(which is its redemption and perfection - that it is released from the concealment and hiding that covers its true existence)

- the single point of “the truth of his existence” - the concept of “tenth”

(yud)

And therefore the Redemption will come and be the perfection of the ten in all matters - as is known that the number ten indicates perfection²⁷ - because in ten is expressed the perfection of the revelation of G-dliness in every matter.

With this is also understood the content of "tenth"

(yud)

- "the tenth shall be holy" - in the service of G-d:

The purpose of all creation is,

that a Jew should reveal the

(part)

"the tenth" in itself - his soul

(the point of Judaism)

and

(through this -)

reveal the "tenth" - the divine spark - in all things in his portion in the world until - in the entire world,

so that from every thing with which a Jew comes into contact, he makes of it "the tenth shall be holy to Hashem" - an object of holiness.

[And the perfection thereof will be in the future to come - when "And the glory of Hashem will be revealed, and all flesh together will see that the mouth of Hashem has spoken."²]

Based on this, one will understand how

"Asiri" expresses the content of the Yom HaHilula: on the tenth of the month of Shvat:

A Nasi in Israel is like his name - Nasi from the term of exaltation,

He is holy and separate and exalted from all the people of the nation

(in the language of the verse - from his shoulder and upward, higher than all the people²)

; And together with this, "the Nasi is everything",

until he is "the heart of the entire congregation of Israel""²⁰: The heart is the source

(and the main)

the life of man"-,

so the Nasi is the source of life and needs of the congregation of Israel

("who brings them out and who brings them in"²■)

And this is along the lines of the concept of "the tenth shall be holy": holy and separate,

Until “Kadesh Milah BeGarmei”,

And together with this, this becomes drawn into all matters and details.

And although this is the matter of every Nasi,

It can be said that this comes out more openly in the case of my revered father-in-law, the Rebbe, the Nasi of our generation, whose yom hillula

(since all his service stands openly)

is on the tenth day of the month

[and in the month of Shevat - corresponding to Yosef],

the first name of the baal hahillula]

- because he is a Nasi in Israel in the footsteps of Moshiach,

until - the last generation of exile,

when there was a "taste"⁴'

a revelation of the matters of the future,

including the revelation of the matter of "the-

Sefer HaSichos - 5750

tenth shall be holy" for the future

(as above/ and thereby it emerges as revealed that the yom hilula of the Nasi of our generation is on the tenth of the month.

The concept of "tenth" expresses the content of the service - the special service - of the Baal HaHillula:

Through the revelation of Torah of Chassidus in general,

the soul and the soul of the soul of Torah

[beginning from the Baal Shem Tov - founder of general Chassidus,

and his successor - the Maggid,

and then the Alter Rebbe - founder of Chabad Chassidus,

and our Nesiim who succeeded him]

- Which was revealed specifically in the latter generations - a special power was given to do the service of the "tenth",

to reveal the soul⁵' in every Jew■",

and also the "soul" - the G‑dly life-force - in all creations in the world,

until they make from the entire world a dwelling place for Him, blessed be He, in the lower realms,

and through this - bring the true and complete redemption,

it is known that through "Your springs will spread outward" comes "the master has come" - the King Moshiach⁷.

And in the service itself

(of revealing the "yud" in every Jew and in every thing in the world)

there was added an addition and a novelty by the Rebbe, our master, father-in-law, the Nasi of our generation

(and especially being,

that he is the Nasi of the last generation

in exile)

- as mentioned several times,

that we see in practice how the work of spreading Torah and Judaism and spreading the wellsprings outward has been spread and expanded through the Baal HaHillula,

until he ordered to translate Chassidus into other languages,

until he came to the southern hemisphere

(Where the Giving of the Torah was not in a revealed manner■)

And settled there and there expanded beyond measure all the activities in spreading Torah and Judaism and spreading the wellsprings outward,

As in the outside beyond which there is no outside,

And in a manner of increasing and adding light,

But more and more.

As it is also hinted in the name of the Baal HaHillula - "Yosef Yitzchak"²⁵': "Yosef" is for "Yosef Hashem li ben acher""⁴,

And as is known, the explanation in this⁴,

So this relates to the service of transforming, that even in and from the aspect of "Other" (Acher) one should reveal and make a "son" to Hashem — that is: the service of revealing the yud

(tenth)

in every thing,

until even in "Other" (Acher),

a Jew in whom his corporeality is not yet visibly apparent,

and likewise in the aspect of "Other" in the world — the physical things that conceal and hide G‑dliness — the holy spark that constantly brings them into being, gives them life, and sustains them should be visibly apparent in them.

"Yitzchak" is from "everyone who hears will laugh"

Shabbos Parshas Shemos,

B"G Teves,

from B"HC Shevat

Li""■ - work through laughter and joy,

And true and complete joy is specifically when it takes through all details of the person

(and from his environment)

in addition to the joy of the soul, also the joy of the physical body,

and in addition to joy in Torah and mitzvos,

Also joy in mundane matters,

so that no part of his life remains where there is no joy

(which can interfere with the joy of the soul)

Accordingly it is understandable,

that the day of the hilula - the tenth of Shevat

(when all the work of the baal hilula is revealed)

- reveals the general content of his work⁴■⁴: to reveal the yud - "the tenth shall be holy to Hashem" - in every Jew,

And in every thing in the world.

And to add,

That the tenth day is in the number of the days of the month,

Which hints that the aforementioned service of revealing the 'tenth' must be in a manner of 'chodesh' from the term 'chiddush' (renewal),

And especially in accordance with

The teaching of the Baal Shem Tov that the existence, vitality, and sustenance of creation

(through the Divine power—the yud—within it)

Is renewed every single moment anew; and likewise the vitality that a Jew receives through his soul

(A part of G-d)

Becomes renewed in him every single moment⁴⁴.

And the tenth day of the month is - in the month of Shevat,

Corresponding to Yosef - which alludes to the service of "Yosef, G-d³¹ will add for me another son".

Based on the above, the unique service of Shabbat Mevarchim the month of Shevat is understood:

Blessing of the month and Kiddush Levana - through every Jew

(as is the custom of Israel)

And with a public proclamation and in a loud voice - means

(in the service of man)

the service of blessing and sanctification of every Jew

(who are similar and counted to the moon⁵■⁴)

Then in the service of a Jew, there must be drawn down a new blessing and continuation.

("May the Holy One, blessed be He, renew it upon us and upon all His people, the House of Israel"⁴⁶)

- a new manner of service.

And in every month - the renewal is according to the content of that month.

And in our case - the blessing of the month of Shevat,

including the special day in it - the tenth of Shevat - the renewal of the service consists

("renew it")

in the matter of "the tenth shall be holy".

• Every Jew blesses, draws down, and reveals

(he “proclaims” openly)

the yud – the soul – within himself,

and the yud – the Divine spark – in all the details of his portion in the world,

through the way he utilizes it for the purpose of its creation – to fulfill the will

Sefer HaSichos – 5703

of the Creator.

And thus he also influences his household and all those with whom he has a connection.

(Until - "upon all His people the House of Israel")

then come that he should also be the "yechadshehu" - so that he brings in holiness

(revelation of G-dliness)

in the entire world.

And the "yechadshehu" is with all the six expressions of blessing: "for life and for peace, for joy and for gladness, for deliverance and for consolation,"

which include all matters of blessing for the service of the month

[and it can be said that these six expressions are also corresponding to the six months of summer and six months of winter,

Then the blessing and new continuation in the service of the innovation is drawn upon and in all months of the year]

And one concludes "and we say Amen",

Which 'Amen' indicates the completion and perfection of the service

(the victory)

including in our case - the service of the revelation of the yud in the entire world,

As is known, that "Amen" equals numerically Havayah Adn⁴,

And this indicates the revelation of Elokus

(Havayah - which is above the world)

in the reality of the world

(which is animated through the name Adn,

the attribute of His kingship, may He be blessed⁴)

As it is also hinted in the acronym of "Amen" - "E-l Melech Ne'eman"⁵⁰,

Then the Name of G-d

(the root and source of all the effluences⁵)

becomes drawn down and revealed until in "King",

His kingship in the world,

and in the manner of "faithful" - forever and ever.

And the action of the Blessing of the Month

(in

the world)

Is to such an extent,

So this also affects the lowest levels,

Such that one does not then need to recite "Av HaRachamim,"

Because its effect is accomplished through the blessing of the new month itself

(which includes also "for salvation and consolation,"

the consolation for all opposite matters)

And from the blessing of the new month one proceeds directly to "Ashrei Yoshevei Veisecha,"

Which alludes to the completeness of the Avodah - the sitting in 'your house,'

The true house - the Third Beis HaMikdash

(As 'great is the Sanctuary that is given between two letters, as it is said⁵⁴ "The Sanctuary of Hashem, You have made, my Lord"⁵⁵,

Because there will be the union of Hashem and Adn-oi⁵⁶)

In the true and complete Geulah - when the completeness of 'the tenth shall be holy' will be revealed.

And to add,

So the matter is further emphasized by the fact that the month being blessed

(the month of Shevat)

is the tenth month

(the month of Teves)

Since Shabbos Mevarchim HaChodesh is always on the

(last)

Shabbos of the preceding month,

Is understandable,

That in addition to that each Bircas HaChodesh

(on Shabbos Mevorchim)

is according to the special content of the month that is being blessed

(because each blessing is measured according to the vessel of the one being blessed)

is it also according to the month that blesses

(the blessing is according to the level of the one who blesses)

That is,

that the blessing of the month of blessing is adjusted and has a

Parshas Shemos,

23 Teves,

Mevorachim HaChodesh Shevat

and 24

related to the content of the month being blessed.

ובנדו״ד זעט מען דאס בגלוי: די ברכה ונתינת כח אויף דער עבודה פון עשירי בשבט

(דער יום המיוחד פון חודש שבט)

- באקומט מען פון חודש טבת - דער חודש העשירי.

ולהוסיף,

אז דער תוכן הנ״ל פון "עשירי יהי׳ קודש"

(די צוויי קצוות בזה)

איז אויך בהדגשה אין דעם חודש העשירי: צחאמען דערמיט וואט חודש טבת איז דער חודש העשירי,

העשירי יהי׳ קודש

(holy and separate)

it becomes drawn and takes through all of reality - as our Sages said that the month of Tevet is "a month in which the body derives pleasure from the body"⁵⁷,

And as discussed above"⁵ the explanation of this,

that the body above, so to speak

(the true existence)

derives pleasure from the body below

(the created existence / and the depth of His essence, may He be blessed)

(which is higher than all matters)

is connected - and moreover he derives pleasure, as it were, from -

(the service with)

specifically the body below.

In all of this, it comes about due to the determination of this year:

Rosh Chodesh Shevat

(which is blessed from this Shabbos,

and which includes all the days of the month - the month of Shevat)

falls out on the day of praise

[in addition to the fact that the entire year began with the festival of Rosh Hashanah that fell on Shabbos]

: the holy Shabbos gives even more strength for the service of drawing down and revealing holiness - until the holiness of Kodesh Mila BeGarmi

(the holy Shabbos)

- into a Jew,

until into all matters

the world,

so that in everything there should be heard and seen openly the yud

(spark of holiness)

captive⁵.

until the complete revelation of the holiness of Shabbat in the world - on the day that is entirely Shabbat and rest for the life of the worlds"/ with the descent of the third Beit HaMikdash

(which stands built and perfected above"')

which can also be on Shabbat - being heavenly work,

the fortieth labor²/

Weekly portion - at the beginning of the portion: "And these are the names of the children of Israel coming to Egypt with Yaakov, each man and his household came":

Not Mitzrayim from the language of boundaries and limits⁴⁷/ and exile,

is revealed "the names of the children of Israel"

"That they did not change their name.

Reuven and Shimon descended, Reuven and Shimon ascended"⁴•')

"That Bnei Yisrael continue and make the aspect of revelation of supernal names below"⁵ / until then "the names of the children of Israel"

(of Yaakov and his sons)

themselves goes

(also)

on the revelation of the supernal names,

until

Sefer HaSichos - 5703

The revelation of the name Havayah,

"His great name"

(revelation in the name Adnute)

'■׳.

And specifically:

"Es Yaakov" - it becomes

(in Egypt)

The revelation of the yud of ekev⁷: the root of the soul - the yud

(from the name Havayah,

the root of Yaakov's soul)

is drawn down until the heel (eikev),

to the lowest level,

yet through this the advantage of the heel is revealed — that the heel supports and elevates the entire body,

including — the head and the intellect within the head,

and through it the foot also becomes [able to] "run to perform a mitzvah."

"Each man and his household came": In addition to the fact that Yaakov himself came to Egypt,

Come with him "a man and his household"

("male and female, unification of MaH and BaN", and they set up the houses of Israel in Egypt,

In addition to that which there come there many houses in Israel - "And the children of Israel were fruitful and increased abundantly, and multiplied, and waxed exceeding mighty""⁷,

Sons and daughters engaged in Torah and mitzvos,

And raise them for Torah, marriage, and good deeds,

So that they continue to establish houses of Israel through the matter of marriage,

Whose purpose is - the birth of sons and daughters,

And likewise in spiritual service: a Jew clarifies and refines the matters of the world,

Until he becomes "united" with the spark of holiness within them,

In a manner that through this come forth "the offspring of the righteous are good deeds"⁷¹.

And at the conclusion of the parshah: Through Moshe's claim to

the Almighty: "Since I came... to speak in Your name, [You have] done evil to this people, and You have not saved Your people"⁷ — comes the answer: "I⁵⁴■⁷ Hashem,

"And I appeared to Avraham, to Yitzchak, and to Yaakov, etc."

Until that through Moshe comes the revelation of the name Havayah

(not as with the Patriarchs, of whom it is said "My name Havayah I was not known to them"⁷⁵)

And "and you shall know that I am Hashem etc."⁷ - revelation of G-dliness

(Hashem)

within the limitations and boundaries of the world,

until the completeness in this - in the Exodus from Egypt,

and the Giving of the Torah⁷⁷.

And similarly in the service of each individual: the aspect of Moshe in every Jew argues to the Above: "Since I came etc. to speak in Your name" - through the fulfillment of Torah and mitzvos

(the Names of the KNHY⁵⁹)

- and nevertheless it is "and You have not delivered",

Even though there is an explicit ruling⁷ that through one mitzvah a Jew brings "salvation and deliverance to himself and to the entire world"!.

And upon this comes the answer from the Almighty: "And I appeared to Abraham, Isaac, and Jacob,"

"To the Patriarchs" - as they are the fathers of every Jew,

And the revelation of G‑dliness to the Patriarchs is drawn down

(as an inheritance)

to all Jews',

And the main point in addition - the revelation of the name Havayah,

until that it,

comes the true and complete redemption

(as in the days of your exodus from the land of Egypt²*)

and a new Torah from Me will go forth⁶²*.

Parshas Shemos,

23 Teves,

From the Shabbat Mevarchim of Shevat

There is another matter in Shabbat Mevarchim Shevat

(in the calendar of this year)

- that this comes in continuation to the 20th of Tevet

(the "eating" of this Shabbat is from the "troubled before Shabbat",

and particularly on the fourth day of the week - the eve of Shabbat⁵",

three days before Shabbat)

The yahrzeit of the Rambam: and Motzaei Shabbat is the 4th of Tevet - the yahrzeit of the old Rebbe:

His Holiness, our Master, Teacher, and Rebbe

(the yahrzeit of the 10th of Shevat)

is the successor of the old Rebbe - founder of Chabad Chassidic teachings - who "opened" the way to clothe the hidden inner dimensions of the Torah

(connected with the hidden aspect of the Holy One, blessed be He*•)

in understanding and comprehension,

and revealing G-dliness within the frameworks of the worlds*

(And as explained at length in Shaar HaYichud VeHaEmunah - part two of the Tanya by the Alter Rebbe - so too 'in heaven above and on earth below' is 'there is none else'*)

As this is also hinted in his name - Shneur Zalman⁶⁴: 'Shneur' means 'two lights'

(two lights)

- the light of the revealed Torah and the light of the hidden Torah.

And this corresponds to the name of the Alter Rebbe as he is called by every Jew: Baal HaTanya and the Shulchan Aruch. 'Zalman' is the letters of 'lizman' (for time)

(And it is a name in a foreign language,

not like 'Shneur' in the Holy Tongue)

What this means is the service of the old Rebbe to reveal holiness and

G-dliness,

until the two lights

("Shneur")

of the revealed and the hidden,

in the boundaries of the world

(foreign language)

- Time and Place,

so that both terms

(Shneur Zalman)

become one name of one person.

And after the Alter Rebbe opened the way in this,

then in the avodah itself came later through our Rebbes, his successors,

beginning from his son and successor - the Mitteler Rebbe,

as hinted in his name - Dov Ber: that the revelation of G-dliness is drawn down until the level of physical flesh.

(the bear "cumbersome in flesh"⁶⁵ / and not only as it is stated in the Holy Tongue

("bear")

but also in the vernacular

("bear")

Moreover: sometimes we find that he signed his name in two separate words or one word,

with one letter <i>beis</i> — "Dober".

And we can say the reason for the change⁶⁶ - corresponding to the two modes and levels in the service of refining the physical:

The order of the service

(and especially at the beginning of the service)

- when one hears how the holy spark in the flesh

("dov" in the holy tongue)

is the essence and the flesh of the body

("ber" in the vernacular)

is secondary - "their soul is primary and their body is secondary"⁴.

If one removes, one hears that "Dov" and "Ber" are two separate words

(One - the primary,

and the second - secondary to him)

It becomes revealed

(also)

the virtue of

(the G‑dliness that is in)

the body itself,

then he is connected with the body above

(body enjoys from the body)

As a result of this it becomes

Sefer HaSichos - 5703

"Ber" in the vernacular

(The flesh itself of the lower body)

One thing with "dov" in the holy tongue

(The upper body)

Until the created entity becomes one thing with the true entity⁵.

And so too is it also hinted in the name of the Rebbe

(of the Rebbe Rashab)

of blessed memory

[And further with an addition in the matter,

Since in time he was after the Mitteler Rebbe,

and in every generation - we ascend in holiness]

- "Shalom Dovber": in addition to the service of the connection "Dovber",

in "Dovber" is also drawn down shalom (peace),

as explained elsewhere*".

And in addition to all this - beyond the power of the Rebbeim before him - comes the one who fills his place, his only son,

(from the Rebbe N''E)

-K''K M''VCh Admo''r Nesi Doreinu,

as hinted in his name "Yosef",

then

[In addition to that which it reaches not only the flesh (basar haguf) of the Jew,

but also the aspect (bechinas) of "Acher",

in another,

is]

The transformation of the "other" into a "son" to God

(as above, total)

Is to such an extent,

That in this name the term 'other' does not appear at all,

Because he has become completely unified with the holiness of 'Joseph',

And likewise, in the name 'Isaac' there is openly only the surrounding joy,

permeates everything,

also the joy of the body

(But not regarding "DovBer"

(even though it is in one word)

there are actually two concepts: Dov

(in Lashon HaKodesh)

and Ber

(in la'az)

but - they become one name)

And the power for all this

(holy connection

(Torah)

and the world)

came

(beginning)

from the Alter Rebbe

("Shnei Or Zalman")

and at the old Rebbe himself

!1)

See in Ohev Yisrael

(L'Admor HaEmtza'i)

Beshalach 41,

Purpose.

- One obtains the title of author, to connect G‑dliness with the world through Torah

(For He looked into the Torah and created the world)

through the connection between the two lights

(two lights)

in the teachings of the Alter Rebbe - the light of the revealed aspect of Torah

(Shulchan Aruch)

What is connected with clarification of good and evil etc.

(matters of the world)

And the light of the inner dimension of the Torah

(Tanya)

- Tree of Life,

Where there is no question from the side of evil etc. - the aspect of "the tenth shall be holy",

a holy word by itself,

which is holy and separate from worldly matters.

And to add,

so in more detail, the connection

(of G‑dliness with the world)

is hinted at in the beginning of the two primary books mentioned above of the Alter Rebbe in Chassidus and also in Nigleh: the Book of Tanya is based on the verse "For this matter is very close to you, in your mouth and in your heart to do it."

(as the Alter Rebbe writes in the title page of the Book of Tanya)

That is,

that all matters of Torah and mitzvos and G‑dliness,

even to the hidden of the Holy One, blessed be He, that is hidden in the Torah

(Pnimiyus HaTorah)

is "close to you,"

to every Jew, as he is a soul in a body,

in your mouth and in your heart to do it.

The beginning of the Shulchan Aruch of the Alter Rebbe

(Second Edition)

Is - "Yehuda'" ben Tema says: Be bold as a leopard, light as an eagle, swift as a deer, and mighty as a lion.": "Yehuda - which has the name Havaya"'

(And its beginning with a yud)

- "Ben Tema" hints at the revelation of the name Havaya in a manner of "Ben Tema",

that it is said

(always)

out openly.

until in a manner that this comes out in his individual service - in the four matters of

Parshat Shmot,

23rd of Tevet,

from the Chassidic month of Shvat

"Bold as a leopard, etc.",

Which include all matters of divine service.

And it can be said that this is also corresponding to the four worlds of Atzilut, Beriah, Yetzirah, Asiyah

[And in Torah - the four methods of study of Pardes through which the soul

(the aspect of the letter Yud)

Is descending from above to below - "The soul You have given me is pure; You created it, You formed it, You breathed it into me, and You preserve it within me",

until this comes around in the particular sections of the Morning Blessings,

and this is all discussed with the inner dimension and essence of the soul

(as discussed above-"')

This above-mentioned matter is also seen in the Rambam: the beginning of his main work

(Mishneh Torah)

is with

(revelation of G-d)

Yud - "the foundation of foundations and pillar of wisdoms

(acronym Havayah)

to know, etc., of the truth of His existence, etc., all existences exist."

And how it will be in the completeness of the revelation in the future - as explained at the end of his book: "There will be no occupation of the entire world except to know G-d alone, etc., as it is said⁴" 'for the earth will be filled with knowledge of G-d as water covers the seas'."

And to add,

So this is also hinted in the day of his yahrzeit on the 10th of Tevet: 20 is two times Yud⁵"',

And the initials Keter and twenty are numerically equal to Keter" - which means the revelation of Keter

(which is above the world)

below,

until it is "working salvations in the midst of the land".

The lesson from all this regarding practical application:

Standing in Shabbat Mevarchim the month of Shevat

(with all the details mentioned above)

- one has the blessing and continuation

(from the blessing of the month)

to carry out in an entirely new manner the work of revealing the yud - the soul within a Jew,

and the spark of holiness in all matters of the world.

And especially - by connecting with the baal hahillula of the 10th of Shevat,

by means of increasing in the study of his Torah and in the fulfillment of his directives,

and in general - in the dissemination of Torah and Judaism and the spreading of the wellsprings outward.

And in particular, standing in this year of arba'im since the histalkus - when it comes to the innovation of "Hashem has given you a heart to know, eyes to see, and ears to hear,"

“קאי איניש אדעתי׳ דרבי׳” - in all matters of our Rebbe, the Nasi of our generation.

Since Shabbos also comes after and in continuation of 20 Teves,

the yahrtzeit of the Rambam,

and 24 Teves,

the yahrtzeit of the Alter Rebbe - it is very worthwhile and proper that everyone should also increase in the matters connected with the baalei hilula,

through an increase in giving charity

(as explained the greatness of the matter in this in Iggeres HaKodesh and Iggeres HaTeshuvah of the Alter Rebbe/ and furthermore and mainly - through increasing in setting fixed times for studying their Torah and their books

[For through this one connects oneself with the author of the book,

because a tzadik "puts himself into" his Torah⁷,

in his book,

pamphlet, maamar, and the like)

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study of the Rambam's book,

and especially by participating with all of Israel who will learn the daily shiur in Rambam every day,

How good - three chapters a day,

Or at least one chapter a day,

Or in the Book of Mitzvos.

And regarding the old Rebbe - to set fixed times for Torah study in learning Shulchan Aruch and in his Tanya.

[And especially that at this time one needs to have a special strengthening like this}.

Including those related to this - through the custom of several that each day before prayer one learns a chapter of Tanya*'"

(In order,

Or in another manner)

- each one according to his own measure.

In addition to the establishment of fixed times for each individual,

it is also worthwhile to i⁷²ntroduce public study sessions of Shulchan Aruch and Tanya.

And even in places where there is already an established practice in this regard, one can add to it in quantity and quality.

"And study is greater as it leads to action" - an addition to the service of the Alter Rebbe,

and in general - disseminating the wellsprings outward.

And to add,

that all this must be done in our time in a manner of "Va'eira" -

openly and publicly

(not in the manner of "walking discreetly")

and especially since it is a mitzvah to publicize those who perform a mitzvah of the L-rd,

so that others may also learn from it

(and in the manner of "jealousy among scribes increases wisdom"⁷³)

in addition to the fact that when one accepts a resolution in public and openly,

This adds to the strength of the fulfillment of the resolution.

In addition to this - making a farbrengen in connection with the 24th of Teves,

And there, learn from his Torah and accept good resolutions as fulfillment of the directives of the Baal HaHillula.

And in places where a farbrengen was already held - one can add in quantity, quality, and publicity.

And may it be His will that through accepting good resolutions in all the above - this itself should bring the reward,

Until the true reward - the true and complete redemption through Moshiach Tzidkeinu,

"And they will awaken and sing, dwellers of the dust": the Rambam,

the Alter Rebbe,

And all our Rabbis, our leaders, his successors,

until the holy, our master, our teacher, and our Rebbe,

and immediately, right away, literally,

immediately, right away, literally,

immediately, right away, literally.

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