English translation — משיחות ימים הראשונים דשנת תש״נ - יום א׳ דראש השנה (יום שבת קודש), יום ב׳ דראש השנה וצום גדלי׳.

Yeshayahu 26,

Regarding Rosh Hashanah, one finds,

at first glance,

Two opposites:

The service of Jews on Rosh Hashanah consists of "Make Me king over you,"

Crowning the Almighty as King - "King of Israel"² and "King over all the earth."

And it is known that the coronation of the king and the acceptance of his kingship is specifically through the total nullification of those who crown the king,

through their giving themselves over completely and casting themselves entirely under the king,

until one feels nothing of one's own desires,

which causes the king to "accept" the coronation.

On the other hand, Rosh Hashanah is the Day of Judgment on all the needs of man,

And not only in spiritual matters but also in physical matters,

And indeed - the main judgment on Rosh Hashanah is regarding physicality

(as it states in the Hagahot Maimoniyot⁵,

that "a person is judged on Rosh Hashanah only for matters of this world, etc."/ and therefore we ask in the prayers of Rosh Hashanah for children, life, and sustenance,

"Inscribe us in the book of good life,"

"Inscribe us in the book of sustenance and livelihood,"

and so forth.

What [these] two matters are a contradiction to one another*: When a Jew stands in complete self-nullification

To the King

How does he come to think and ask about his own needs,

This applies only when he feels his own existence and feels what he is lacking?!

At first glance, one could answer,

That what a Jew asks on Rosh Hashanah for his own needs,

Must be not for his own benefit,

But in order that he can better serve the Above - but this is still connected with his existence,

An existence that feels that it lacks something - which is the opposite of the total nullification that should be at the coronation of the King.

One can ask a similar question regarding the name "Rosh HaShanah": the reason why it is called "Rosh HaShanah" is known

(and not Techilas HaShanah, because it is analogous to a head

(a head which in itself includes the vitality of all limbs,

and leads all limbs even after each limb is in its place; so too Rosh HaShanah

includes in itself all the days of the year

(there — on the day of judgment and justice — it is determined how one will conduct oneself during all the days of the year)

and

See also Likkutei Sichos vol. 19 p. 293.

Sefer HaSichos 5748 part 2 p. 604.

Sefer HaSichos - 5750

He specifies with the days of the year when one already finds oneself in them.

An explanation is required: That which the head includes within itself the vitality of all limbs is because it is higher than them,

and higher than the differences between them,

Therefore he includes them all together without distinction between one limb and another.

For example, like a king

(who is called by the name "head"")

which in itself includes all the people equally

(because of their nullification before the king)

; therefore, since the head is superior to individual days of the year - so he brings life into each particular day according to its matter and its particular service,

which each and every day does its own work?

And one of the explanations in this is to say:

The power that Jews have to crown the Almighty as King,

comes from the fact that Jews

(in their root)

are connected with the Almighty as He is above being a "King"

(even King of Israel and all the more so King over all the earth)

Because a king is specifically over a separate nation

(foreigners)

And the Supreme One, His Essence and Being, may He be blessed,

is higher than the title and category of "king"; and being connected with the Supreme One Himself - and in the well-known language,

“Israel and the Holy One, blessed be He, are entirely one”■ - Jews have the power to arouse the will and

pleasure in the Supreme One

(His Essence, may He be blessed, to be a king over Jews as they find themselves souls in bodies below,

and a king over the entire creation.

Since on Rosh HaShanah, Jews arouse the delight and desire for sovereignty in His Essence, blessed be He,

which is above the category of existence,

and above the division of particulars,

to the extent that it is above even negating a connection with existence and division,

for negation of a matter indicates that there is value and connection to it.

[And certainly from what is stated in Tanya⁵ — "like saying about some lofty and deep wisdom that it is impossible to touch with hands,

every listener would laugh at him,"

Because the sense of touch relates and applies only to physical action grasped by the hands.

- therefore it is understandable,

That together with that which the revelation on Rosh HaShanah is higher than the category of existence and the category of details,

which brings about a nullification of the common people to the king,

does this not negate their existence,

but on the contrary - it includes and operates through their existence,

also as they are individuals & separated one from the other - because it derives from a "place" that is higher than both existence and division and than both negation and absence of existence and division.

An example of this - regarding Torah and mitzvos: Together with that which the Torah is divided into different parts,

ביז אז ממונא מאיסורא לא ילפינן** וכיו״ב -איז זי א תורה אחת

(and all parts of the Torah

The early days slept 5703

are parts of one Torah)

And in several matters one can learn from one part of the Torah to another part

(In addition to that through understanding one matter in the Torah,

comes to the understanding of the entire Torah)

And the reason for this is - because Torah is one thing with the Al-mighty,

"Torah and the Holy One, blessed be He, are entirely one"¹⁵,

higher than both the category of existence and division,

and also than the category of unity,

absence of existence and division - therefore both things come together in Torah: one Torah,

and a Torah that consists of a multitude of parts,

"Sixty are queens, and eighty concubines, and maidens without number""׳,

"Longer than the land's measure and broader than the sea"¹⁷.

Thus it is in mitzvos - the will of Hashem: in addition to the particular aspect in each mitzvah,

its specific laws and conditions,

not less and not more,

which distinguishes it from other mitzvos - all mitzvos are part of one general principle,

therefore, one who is engaged in a mitzvah is exempt from [another] mitzvah.¹

As we see it explicitly in various mitzvos,

for example - the mitzvah of repentance,

The mitzvah of prayer,

and the like - then it is added to be a detail of the totality of mitzvos,

it includes a multitude of mitzvos,

until - all mitzvos.

And even then it remains a particular mitzvah; and being a particular mitzvah - at the time of action it is also a general mitzvah.

And the power for this connection of the two opposites in the same mitzvah - comes from

the Supreme One,

the Commander of the mitzvos,

which is higher than both division and unity.

Based on this, one will also understand the meaning of "You shall crown Me over you" on Rosh Hashanah:

On Rosh Hashanah - the sixth day of Maaseh Bereishis - was the completion and conclusion of the creation of the world,

which concluded with the creation of the intention and purpose of all creation - the creation of Adam HaRishon,

who on that day crowned the Almighty as king by saying "Hashem reigns, He is robed in majesty"¹,

and by his call to all created beings: "Come, let us bow down and prostrate, let us kneel before Hashem our Maker"².

And therefore on this day

(the day of man's creation)

was established as Rosh Hashanah - "This is the beginning of Your works"² - the day when Jews

(you are called man²²,

being in the likeness of the first man,

until therefore man was created alone, son")

fulfill God's request "Make Me king over you,"

by crowning the Almighty as King of Israel and King over all the earth.

For in this consists the intention and purpose of all creation - to reveal there that the Almighty is the King,

The leader and master of the entire world and all its creations - revelation of His kingship and His unity in the entire world.

Sefer HaSichos - 5703

From this it is understood,

that the intention of the phrase "make Me king over you" is not to nullify and negate the existence of the world

(because then there would be no novelty regarding the state that existed before creation. On the contrary - that specifically within the existence of the world,

in all the details of the creations as they stand in their form,

let His kingship and His unity be revealed.

[And in the language of Kabbalah and Chassidus: At the beginning of comprehension, the edifice of kingship is erected.]

That Malchus has within it two matters: it is the sum total

(which includes [all] existence)

of all the ten Sefiros,

from which the totality of existence and the division of the world are drawn down; it is higher than all the Sefiros - as is known that Malchus ascends into the crowns-²,

"the supreme crown is the crown of Malchus"*²]

And in order to do this, one must have a power from a "place" that is completely beyond both the category of existence and division and the category of negation and absence of division,

as above.

Therefore, this air happens

(the coronation of Hashem as King over all the earth)

Through a Jew

(make me king over you)

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

he has the power to bring in the unity of the Su-

preme into the reality and division of the world

(plurality of creations)

And in order that a Jew should be able to do this - he has within himself, in particular, also both of the aforementioned matters.

(Because their connection comes from a "place" that is higher than both matters).

: as he is higher than the entire creation.

(Even when a Jew is found below, one sees how he is higher than the other creations).

And includes the entire creation - "He has set the world in their heart"².

And more specifically - a Jew below consists of two parts - a soul and a body,

And how they become one thing.

As emphasized on the day of the creation of man

(on the sixth day of the creation story)

- that there were two matters:

"And the L-rd G-d formed man of dust from the ground"²

(the body / and

"And He blew•² into his nostrils the soul of life,"

And the connection of both - "and man became"² a living soul:

The human body

(dust from the ground)

is the part of a Jew that is a part of the reality of the world

(the earth)

; and the soul is higher than existence

(the world)

- a "part of G-d from above literally"²,

And if the essence, when you grasp its part you grasp its entirety"? And in order to connect these two things — it must come from a higher power

(the power that wondrously does¹⁷)

higher than the category of existence

(body/ and higher than the level of embodiment as it is a "part of G-d from above literally"

(what

The first days of the year 5750

This is also a level and its appearance - coming from the essence of the soul,

which is one thing with the Supreme,

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

And in this way also in the soul itself - there is the essence of the soul,

and as the soul comes down in the order of descent - "Five names are called to her: Nefesh, Ruach, Neshamah, Chayah, Yechidah"³³,

and even though the Yechidah of the soul is one thing with Above - "Yechidah is united with You"³⁴,

it is a name

(and description)

from the soul³⁵,

which means a certain level - the aspect of "the fifth to Pharaoh"³⁴,

which has a relation to the four names that are below it³³; however, "lah" - the soul itself - is above all matters of names and levels³³,

in the manner of the aspect of "Pharaoh"

(of holiness)

that all illuminations are disseminated and revealed from it³,

and he is higher also than the aspect of the fifth.

And the two matters in the soul

(the five names,

and 'Lah')

come together -

What this is accomplished through the fact that Yisrael and the Holy One, blessed be He, are all one,

higher than both the category of division

(five names)

and also above 'Lah' which is above division - the Essence itself.

As hinted at length in the verse “And you shall give a fifth to Pharaoh” — which was accomplished through Yosef,

For Yosef represents every Jew, as is known³⁴.

And since a Jew possesses within himself both of the aforementioned matters

(the boundary of existence and the boundary beyond existence)

and the unification of both — he has the power to coronate the Supreme One as “King over all the earth.”

Based on the above, it is understood how Rosh Hashanah includes two opposite matters — a head above the specific days of the year,

and together with this, it conducts the days of the year as they are in their place as specific days — because on Rosh Hashanah, there is drawn from a “place” that is higher than both levels — division and beyond division — therefore they both become unified together.

And likewise, this is also understood regarding the service of a Jew on Rosh Hashanah,

that when a Jew reaches then to the Supreme One Himself,

as He is above both existence and division and also above non-existence and division - therefore, together with this that he stands in utter self-nullification to crown the Supreme One as King,

this does not negate and nullify the existence of the Jew,

but on the contrary - this strengthens and reinforces his existence,

as soul in body here below,

through that which then all blessings are drawn down: a good writing and sealing in his matters: material matters,

Sefer HaSichos - 5703

children, life, and sustenance,

in addition to his spiritual matters,

as he requests in the Rosh Hashanah prayers.

According to this, the reason for why the reading on Rosh Hashanah is the portion of the birth of Yitzchak and the binding of Yitzchak becomes sweet: in Yitzchak one sees the aforementioned connection.

The binding of Yitzchak means the ultimate nullification of Yitzchak,

until he became a "perfect burnt offering" to G-d¹*.

As hinted also in "ashes of Yitzchak" that remained from it - as is known that ash has no existence: together with this,

is specifically through the aspect

(total nullification)

is Yitzchak in the ultimate of existence with strength,

an eternal and enduring existence,

to the extent that regarding him "remembrance is not mentioned"

(as there is remembrance with Avraham and Yaakov,

even though they stood in complete nullification,

the Patriarchs are themselves the Merkavah‑*)

Because "Isaac's ashes are visible before the congregation and placed upon the altar"**.

And therefore on Rosh Hashanah we read the portion of Isaac's birth

(And G‑d remembered Sarah — that the remembering of Sarah was on Rosh Hashanah⁸*)

And the portion of the Binding of Isaac — because from this is drawn the power for every Jew to perform the service of Rosh Hashanah**: the connection of ultimate self-nullification and of human existence.

In this comes to Rosh Hashanah in the fixed calendar of this year — the festival of Rosh Hashanah that falls on Shabbat:

Also on Shabbat there exists the connection

Of the two matters: Shabbos is like a head - the head of the week,

as the Zohar⁷* says that from it all the days are blessed

(similar to Rosh Hashanah,

and from it life is drawn upon all the days of the year)

⁸*.

And together with this, Shabbos is higher than the entirety of the existence of time

(of the six weekdays)

[And in the language of Kabbalah: Shabbat corresponds to the sefirah of Malchut,

and is the source of creation

(and the sum total of all the sefiros/ and is also above all of creation,

as above ibid.]

As is known, the two interpretations of "Vayechulu hashamayim veha'aretz vechol tzeva'am""* on the Sabbath day: "vayechulu" from the language of destruction - nullification and ascent above time

(of heaven and earth and all their host/ and "vayechulu" from the language of completeness and from the language of all - the completeness of all existence of creation

(heaven and earth and all their host)

In particular, Shabbos and Rosh Hashanah are two separate concepts.

One of the differences between them"*: Shabbos

(which comes after the six days of Creation)

is generally a level higher than the entire reality of time

(therefore Shabbos is not called by the name "Rosh",

which indicates that it has a connection to the days that are drawn from it; unlike Rosh Hashanah

(the sixth day of the act of Creation)

is generally the extension into the world,

the reality of time

(like a head from which vitality is drawn to all limbs of the body/ and on the contrary - then was the completion and perfection of creation

(the creation of man/ "And God saw all that He had made, and behold, it was very good"⁵.

The first days of the silence of 5703

Both - Shabbat and Rosh Hashanah - have both matters,

both above before existence and also that they bring about a completion in existence

(as above/ but in particular,

Praise is mainly connected with the higher elevation of existence,

And Rosh Hashanah — mainly with the drawing down into the existence of the world.

And in the fixed calendar of this year,

When the festival of Rosh Hashanah occurs on Shabbos — an elevation is revealed both in Rosh Hashanah and in Shabbos,

Then the aforementioned quality is revealed in its completeness

(from page 63 onward)

of Rosh Hashanah,

the drawing down of His essence through the Jewish people

(Israel and the Holy One, blessed be He, are all one)

What does the connection of nullification in reality with reality,

and also the perfection of the virtue of the Shabbat day in the aforementioned connection

(One sees then the power of Shabbat to accomplish the continuation of Teki'at Shofar through Shabbat)

And to add,

that the connection of Rosh Hashanah and Shabbat also indicates a "level" that is higher than both of them,

which has the power to connect them; and together with this,

their independent existence is not nullified

(Rosh HaShanah by itself and Shabbos by itself)

But in their very existence itself,

a third is drawn,

a higher matter - the connection of both together.

[And the perfection thereof is in the Beis HaMikdash,

And there, one blows the shofar also on Shabbos - which means that the nullification of Shabbos is drawn into the reality of the person blowing the shofar

(as discussed above in

Arucha")

And it can be said that something similar exists in the shofar blowing in the country on the second day of Rosh Hashanah

(in the fixed calendar of this year)

which comes after the first day that falls on Shabbos"]

In all this, there is an addition and innovation in this year - the year 5750,

acronym for "May it be a year of miracles".

And as an introduction: it has been said several times,

That when a commentary or hint or a conduct etc. adds to love of G-d and fear of G-d - even if it is not explicitly stated in the books,

it has a place⁵⁶,

and even more - it is a worthwhile and proper thing,

So one should utilize it to increase in love of G‑d and fear of G‑d, and especially since through this one comes to all of the Torah and its mitzvos.

As is known⁵⁷ that love of G‑d includes all positive commandments,

including the commandment of "You shall fear the L-rd your G‑d,"

which includes all negative commandments.

Similarly, it is understandable regarding the explanation that was disseminated among all the Jewish people,

that the number of the new year "Tashna" is the acronym of "Tehei Shanas Nissim" — that this is a true thing when it contributes to love of G‑d and fear of G‑d,

and through this — to all of the Torah and mitzvos in general,

as follows.

2 and

Sefer HaSichos - 5703

Now, it is an expression of elevation and exaltation, as it is written: "I will raise my banner,"

"like the miracle upon the mountains" - because a miraculous conduct is higher than the natural conduct of creation

(just as a miracle is higher even than the mountains,

which are higher than the surface of the earth)

On the other hand, it is known that 'Gimel-Samech' is from the language of elevation,

Because

(A miracle is not just above and ruling over nature in a way that it overrides and nullifies nature,

But)

Through a miracle, there is an elevation and raising of nature,

That the very nature of creation is lifted up - until to above nature.

And it can be said that this is in the manner and like the concept of Rosh Hashanah and Shabbat,

which are elevated above the other days of the year

(the days of the week of Creation)

But there is a way that they

(are not nullifying the existence of the world,

but they)

elevate the existence of the world to their level,

as above at length.

And in particular, that the aforementioned acronym of 5750 includes

(May it be a year of)

Miracles

(expression)

many

[And particularly that the letter Nun has within itself two Nuns,

and the Gemara says that a word with two Nuns indicates that "miracles of miracles were performed for him"]

And one could say,

that in addition to a multitude of miracles in quantity,

This also applies to a multiplicity of miracles in quality,

that each miracle is in the manner of "miracles" - a miracle within a miracle,

a miracle above a miracle, etc.

[In the manner mentioned above,

that the multiplicity

comes together with the unity,

which is even more emphasized in a miracle within a miracle,

than in individual miracles]

All the more so when all three matters come together - Yom Tov of Rosh HaShanah that falls on Shabbat in the year Chasak-nun - it is even more openly revealed,

with greater vigor and strength,

the drawing down of miracles from above and beyond,

even from a 'level' that is above the category of level and above,

and this is drawn down and it takes through and elevates the lowest low⁶⁵.

And to add: based on the above,

that the drawing down below in the world

(from above and beyond)

is accomplished by Jews,

from the aspect of the root of their soul — one must say,

that this is also hinted in that "Tashna" is an acronym for "Tehei Shnas Nishmoh"⁶⁶ — the revelation of the essence of the soul — in the five names by which it is called,

until the soul is clothed in the body below.

Based on the above, one may add an explanation to the reason for the custom

(as brought in the talk of my revered father-in-law, the Rebbe⁶)

To mention on Rosh Hashanah the names of our Rabbis, our leaders - the Baal Shem Tov,

the Maggid,

the Alter Rebbe,

the early days of the year 5750

3.

the Mitteler Rebbe,

the Tzemach Tzedek,

the Rebbe Maharash,

The Rebbe

(the Rebbe Rashab)

may his soul be at rest,

and in our generation - his holiness, our teacher and our Rebbe, the Rebbe:

A Nasi is as his name - from the term elevation and exaltation,

being elevated and exalted above all of Israel,

"heads of the thousands of Israel whose souls are from the aspect of head and brain in relation to the souls of the masses, etc."

(for example, like a king who is called the head of the nation,

and from his shoulder and upward

(he is already)

taller than all the people"*)

Together with this is "the Nasi is everything"

"Moses is Israel and Israel is Moses"

<יי,

The Nasi is himself includes all the people of his generation,

And every Jew has within himself a spark of the soul of the Nasi of the generation.

And through the Nasi, all physical and spiritual needs are drawn to the people of the generation,

from the highest level

(the level of the Nasi)

until from His Essence, may He be blessed,

(higher than any category of level)

down to the very lowest level,

So just as this is supernal above, so literally does it become drawn down below,

until literally,

so that one can grasp it with the sense of touch,

until the Nasi draws down into them from his elevation,

and lifts them up — "Lift up the head of the children of Israel"

(in the manner of the analogy that through a miracle there is an elevation in and from nature)

What therefore is appropriate that on the day of Rosh HaShanah,

That is then the drawing down from the aspect of <i>rosh</i> [head],

and higher than the level of <i>rosh</i>,

upon and into all the days of the year,

blessings from the highest above to the lowest below,

for all the needs of the Jewish people,

in matters physical and spiritual —

One should mention the <i>Nesiim</i> [leaders],

through whom the blessings and outpourings are drawn down to each Jew and to all Jews.

And as known, on Rosh HaShanah of this year - which the first day of which occurs on Shabbos,

and the year 5750,

the initials are 'Tehei Shnas Nissim' (It shall be a year of miracles).

According to all the above, the greatness of the elevation of Rosh HaShanah of this new year is understandable: adding to what was previously said, "A new, higher light descends that has never before shone from the days of the world, such a supreme light."

(Which is the case every Rosh HaShanah,⁷

the new light of this Rosh HaShanah becomes

(which falls on Shabbos,

and the year 5703)

drawn from a 'place' that is even higher than limitation and form of light,

until from His Essence and Being, blessed be He,

and this is drawn in a revealed manner down, down into the reality of Jews as they are souls in bodies here below.

And all this is drawn immediately,

immediately,

in the first moment of Rosh HaShanah,

But afterwards a Jew needs to 'grasp the packages' that he receives,

through his service in the manner of "and Yaakov went on his way",

the way of Torah and mitzvah,

and specifically on his way—with his staff.

and in particular through the service - measure for measure

4 and

Sefer HaSichos - 5703

measure - they are a vessel for drawing down the miracles from above

(may it be a year of miracles)

- Dovid, that a Jew does his avodah in a manner of miracles,

Conduct above nature and his habit

(even in holiness)

⁷⁵ until now,

until all this - in a manner of incomparable proportion.

And particularly after that Jews have already added in their avodah, and especially - during these three years,

the year of rejoice and rejoice,

the year of 5749 your hands,

and the beginning of the year 5750,

should be a year of miracles - in all of this, now there must come even more,

and in a manner of miracles relative to the previous service.

Therefore, one suggests,

that standing at the beginning of the new year 5750 - everyone should arouse,

awakens himself and awakens all Jews whom he can reach,

that the year is called 5750,

acronym for "it will be a year of miracles,"

and therefore everyone should take upon themselves good resolutions, including increasing in one's service in a miraculous manner,

disproportionately to how much he has done until now,

and in general — in all matters of Torah and mitzvos,

Torah, prayer, and acts of kindness,

and similarly — in the particular service and particular mission of each male and female,

Each and every one according to his own matter.

And in order to bring this down directly into a matter of actual deed - each one should take upon himself an additional hiddur in the fulfillment of the mitzvos,

In accordance with what the Rebbe [KvK Moreinu VeRabeinu Admor] related⁷⁶,

that "Kvod Kedushas

Avinu Moreinu VeRabeinu

(the Rebbe Rashab)

used to accept upon himself an additional hiddur before every Rosh Hashanah",

and that the story, and especially of a Nasi, is a directive and a giving of strength,

And in particular, since the opening of the path in this has already been made by the Rebbe, <i>nishmaso eden</i> — to every Jew,

and especially on Rosh Hashanah of a special year — <i>tashinun</i>,

may it be a year of miracles,

the new enhancement must be in a manner beyond all comparison

(in a miraculous manner)

relative to his previous service.

And through this that a Jew adds in a miraculous manner in his service — beyond the fact that he makes a vessel to receive the blessings and effluences that were drawn down at the first moment of Rosh Hashanah — he brings about even more and more blessings and effluences throughout all the days of the year,

in all the needs of Jews — in material and spiritual matters.

And in spirituality and in physicality together,

Beginning from the revelation thereof in completeness "for the day of our festival"

(Sukkot)

When all the riddles which were opened on Rosh Hashanah are revealed in a manner of "in concealment"⁷⁷,

until in a manner of absorption on Shemini Atzeret

(from the term absorption⁷⁵)

Simchat Torah,

And then - from this are drawn the blessings and effluences throughout the entire year,

as above, in a manner of miracles.

Including and especially - the main miracle - the true and complete Redemption,

which will be revealed

the first days of the year 5750

and

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

miracles and wonders even beyond the wonders of the Exodus from Egypt."

And immediately after the Mussaf prayer of Rosh Hashanah, it [says]: "Sound the great shofar for our freedom,"

And in particular, through the shofar blowing of Jews on Rosh Hashanah,

including — the great blast,

which the blower blows with all his strength and prolongs it as much as possible,

which constitutes the "with all your might"² which is a

vessel for "Sound the great shofar for our freedom,"

the freedom of all Jews,

men, women, and children.

In the true and complete redemption through our righteous Mashiach,

the tenth president,

which is the aspect of the general singular essence of the collective soul of Israel,

And through him - the singular essence within the soul of every single Jew is revealed,

until - the revelation of the essence of the soul,

until - the revelation that Israel and the Holy One, blessed be He, are entirely one.

Michah 7,

Or HaTorah on Parshat Shem.

Kaf Lamed HaAmidah.

VaEtchanan 6,

Sefer HaSichos - 5750