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

Concerning the verse¹ "Seek G‑d when He can be found, call to Him when He is near" our Sages taught², "These are the ten days that are between Rosh HaShanah and Yom HaKippurim,"

that during these days the Holy One, blessed be He, is "found" and "near" to each and every one of Israel,

even "individually",

that is,

that the quality of the individual during these days is like the quality of the "congregation" during the entire year,

and certainly with regard to the "congregation" that its quality during these days is greater than during the entire year.*■

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

At first glance, one can explain the wording of the Gemara 'the ten days between Rosh Hashanah and Yom Kippur' as merely a sign.

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

(and the like)

it can be said

(albeit with difficulty)

that since it is necessary to mention these days, it mentions them by their unique name which indicates their virtue.

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

but,

"a sign" which is also a reason

and cause for the matter,

namely,

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

And from this — that the main concept of "when He is found" and "when He is near" belongs to Rosh Hashanah and Yom Kippur,

and regarding the intervening days

("between Rosh HaShanah and Yom HaKippurim")

behold,

their beginning and start

(Rosh HaShanah)

and their conclusion and seal

(Yom HaKippurim)

indicates, expresses, and emphasizes their main point? Until they become one reality of "Ten Days of Repentance" that begin on Rosh HaShanah and end on Yom HaKippurim,

And because of the special level of Rosh HaShanah and Yom HaKippurim,

which is also the main point in the days between them

(as will be explained below)

Hashem is "present" and "close" to each and every Jew.

And the explanation of the matter:

The main aspect of Rosh HaShanah is that Israel coronates Hashem as King,

As our Sages said: "Hashem said."

Recite before Rosh Hashanah Malchuyot.

So that you will crown Me king over you.

And with what? With the shofar,

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

Shabbos Parshas Haazinu,

Shabbos Shuvah,

Tishrei 7

7

And so too regarding Yom Kippur,

which is also called Rosh Hashanah in the Scriptures,

And it is in the aspect of soul and pnimiyus""' - in which the coronation of Hashem as King is completed,

And even the atonement of Yom Kippur

("A time of repentance for all.

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

It is connected to the coronation of Hashem as King,

because,

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

the flaws caused by the lack of accepting the yoke of His sovereignty, may He be exalted,³ are filled.

And to the essence and completeness of the revelation of Hashem's kingship — in the true and complete redemption through Moshiach Tzidkeinu,

so that the prophecy "Hashem will reign forever and ever"⁴ will be fulfilled,

"in the future, when all sovereignty is His,"

therefore,

the request for redemption is emphasized in the liturgy of Rosh Hashanah and Yom Kippur,

in the haftarah of Rosh Hashanah

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

and in the haftarah of the second day, in which many details of the redemption are explained — up to the proclamation at the conclusion and seal of the holy day

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

- "Next year in Jerusalem,"

that is,

that the redemption is immediate and at once,

and consequently, it will be "next year in Jerusalem."

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

that their primary essence

is

the coronation of the Holy One, blessed be He, as King.

As emphasized in the uniform prayer text throughout the Ten Days from Rosh HaShanah to Yom HaKippurim

- "the Holy King,"

Because "in these days the Holy One, blessed be He, reveals His Kingship, etc."

And similarly in the recitation of "Our Father, our King,"

That it begins with this² "We have no King but You."

And in the language of Kabbalah and Chassidut — that during the Ten Days from Rosh HaShanah to Yom HaKippurim, the edifice of Malchut is built in all its ten Sefirot.

And it may be said,

That through the revelation of His kingship, may He be revealed, in the ten days between Rosh Hashanah and Yom Kippur, there is brought about in them the elevation of 'when He is found' and 'while He is near':

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

And to such an extent,

that the 'king' and the 'nation' are not two separate entities between which a connection and relationship is created,

but rather,

their existence depends on each other:

Regarding the 'king' — 'there is no king without a nation'²⁵,

that is,

That the existence of the "king" depends on the existence of the "nation" over which he reigns.

And regarding the "nation" — that the existence of the "nation" as a "nation" worthy of its name depends on the king who

See!; Shulchan Aruch HaRav Orach Chaim beginning of section 582.

8v

Sefer HaSichos - 5750

their leader in all their matters,

And in the language of the verse: "who goes before them and who comes before them and who leads them out and who brings them in,"

And to such an extent,

That the existence of each and every one of the people depends on his nullification to the king,

Therefore,

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

His punishment is the negation of that existence of his pointing,

the opposite of his existence?

And in more detail:

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

who are divided from each other in their opinions,

their talents,

their businesses and such,

and on the other hand - not just a gathering of many individuals,

but rather,

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

namely,

that the king leads the nation,

both regarding each individual of the people of the state in his private matters,

and regarding the governance of the entire state,

through the unification of the people of the state into one nation,

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

as a minister,

as a servant,

in fulfilling a role between these two or the like,

which,

When all are combined together, the governance of the entire state is conducted in the proper completeness.

That is,

The closeness in the matter of monarchy is not only a general closeness to the entirety of the people who accept his sovereignty,

but also a particular closeness to each and every one of the citizens of the state,

even to the governance regarding his private affairs,

that the private affairs of each and every one of the citizens of the state are permeated and become part of the general intention of the king in the governance of the entire state.

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

a movement of distance,

אלא אדרבה,

שהמציאות של בני המדינה נעשית בתוקף גדול יותר,

תוקף של "עם",

ע״י הקירוב של המלך לכל בני המדינה להנהיגם בכל עניניהם,

ועד שנעשים חלק דהמלוכה כולה.

וענין זה מודגש גם בפרשה ש״קו־ רין לעולם קודם ר״ה״“ - "אתם נצבים היום

(דקאי על ר״הי⁷)

"All of you before the L-rd your G-d, your heads etc. until the drawer of your water, to pass you into the covenant etc., in order to establish you today as a people for Him and He will be for you a G-d etc." - Therein is explained the concept of Rosh HaShanah:

"In the existence of Bnei Yisrael as they become a 'nation'"

"(by means of crowning the Holy One, blessed be He, as king on Rosh HaShanah)"

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

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

"\"your heads etc. until the drawer of your water,\""

"\"the verse specified ten levels etc.,\""

"including all the categories of Bnei Yisrael” - the emphasis of the division connected with their existence,"

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

whether regarding the division of the entire Jewish people,

and whether

Parshas Haazinu,

Shabbos Shuva,

8 Tishrei,

regarding the division within each individual Jew.

And the reason for this is that the coronation of the king comes from a movement of drawing closer,

"To pass you into the covenant,"

"Like, for example, two lovers who make a covenant between them.

(ש)

Their love will be an eternal love that will never falter forever and ever"

Therefore,

This is not in a manner of nullification of reality,

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

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

That is,

That their existence,

All the details of the distinctions of "your heads etc. until the drawer of your waters,"

With all the details of the matters of each and every one of Israel,

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

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

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

(and expresses)

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

that the time when the Holy One, blessed be He, is "present" and "close" to each and every one of Israel,

is,

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

the time when the sovereignty of the Holy One, blessed be He, over Israel is revealed,

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

And in the well-known expression⁵⁵ — the drawing close of the luminary to the spark.

And the precision is further sweetened: the verse "Seek the Lord while He may be found; call upon Him while He is near" is [stated] "in the singular" — because the drawing close in the matter of the kingdom is not only to include the citizens of the state,

but

to each and every individual of the citizens of the state

(as mentioned above)

; and together with this,

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

as said,

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

And we may add,

That the concept of "while he is found, etc., while he is near" in the "Ten Days between Rosh Hashanah and Yom Kippur" themselves is a progression of elevation from day to day⁵⁵,

namely,

that from day to day there is an increase in the level of closeness,

and particularly after one is within the "majority" of the Ten Days,

starting from the sixth day⁵⁴

(the sixth of Tishrei)

And particularly after the Seventh of Tishrei,

"Ruba deMinkar"⁵⁷,

And especially on Shabbos Shuva,

which includes the days before it

(in the manner of "Vayechulu"*⁵)

and the days after it

(which are blessed from it⁵)

- all ten days,

And until we come to Yom Kippur,

in which the closeness between the Holy One, blessed be He, and Israel is achieved with ultimate completeness – as is known¹⁵" that Yom Kippur is a day obligated in five prayers,

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

Nefesh, Ruach, Neshamah, Chayah, Yechidah.⁴,

"Yechidah⁴⁵ to unify You"⁴⁵,

and until the revelation of the essence of the soul

(which is above even the level of Yechidah)

Sefer HaSichos - 5750

which is connected to His essence and being, blessed be He

(which is above any name and description)

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

And it can be said,

that in the matter of "when he is found, etc., when He is near" in the "ten days between Rosh Hashanah and Yom Kippur" is included and hinted also the closeness of the Holy One, blessed be He, and Yisrael as will be revealed in ultimate perfection in the future to come⁴

(When the sovereignty of the Holy One, blessed be He, will be revealed in absolute perfection)

- "Your Teacher will no longer be hidden, and your eyes will behold your Teacher"⁴⁷,

"Eye to eye they shall see"¹׳⁴,

And together with this,

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

That souls shall be in bodies specifically,

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

And also in this matter, there is a special elevation on Shabbos Shuvah⁵ - because,

The Shabbos day in its entirety is akin to and an example of "a day that is entirely Shabbos and rest for eternal life"⁵²

(And on the Shabbos day in particular

after midday,

the time of Mincha,

"Ra'ava deRa'avin"⁵⁵)

And so it is regarding Shabbos Shuva - according to the known⁵⁴■ that Shabbos Shuva includes all the Shabbasos of the year⁵⁵.

And a special elevation in this year -

From the aspect of the determination of Shabbat Shuvah on the eighth of Tishrei⁵⁵,

As is known⁵⁷■ that 'eighth'

(from the language of fat,

the bone and the inner essence,

"essence""⁵)

connected with the aspect³⁴ that is above the order of Seder Histalshelus

(which is included in the number seven,

the seven days of building)

and indicates the redemption⁵,

as also hinted in our Sages' statement¹ that a harp

that is entirely Shabbos and rest for the life of the worlds"

(always at its end)

and to also note from the wording of Grace After Meals on Shabbos - "The Merciful One will bequeath to us a day that is entirely Shabbos and rest for the life of the worlds",

And afterwards they conclude.

Migdol

(no,

Migdil",

but rather "Migdol")

He grants salvation to His king and shows kindness to His anointed, to David and his descendants forever."

Shabbos Parshas Haazinu,

Shabbos Shuvah,

8 Tishrei

and2

the image of Mashiach who hears the right side:

From the elevation of the entirety of the year tav-shin-nun—whose initials have been publicized throughout all the Jewish diaspora: "It will be a year of miracles"),

starting with the most essential miracle—the miracle of the true and complete redemption,

about which it is said⁴ "As in the days of your exodus from the land of Egypt, I will show him wonders."

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

*

And one should connect the general concept of "when you will be... etc. while he is near" with this week's Torah portion - and in some years they read on Shabbat Shuva the portion of Haazinu:

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

a language of listening,

from close,

in relation to "heavens",

And the term hearing,

from afar,

Their house is called “earth” — indicates closeness to heaven and distance from earth⁴⁴.

And it needs to be understood:

How is it possible that when they are in “earth",

a soul in a body in this physical world, than which there is no lower,

they will be in a state

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

And moreover - the standing and state of "close to heaven and far from earth" is

(apparently)

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

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

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

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

Since when they are in this lower world, they are 'G‑d's portion'

(For the soul of every Jew is 'an actual part of G‑d from above'⁴)

and 'His inheritance'

(inheritance and heritage,

that he inherits in the place of the testator itself'⁴)

- they are in a status and situation of 'close to heaven and far from earth'.

[And emphasized in the daily service - the beginning of the day,

when one awakens from his sleep,

it is in the saying of "I gratefully thank You before You, king,

namely,

that even before beginning the work,

and even before washing the hands, when one cannot and is not permitted to mention the holy names

(because of the opposite of purity)

*⁴ - he says "I gratefully thank You before You, King,"

"before You" precisely,

the interiority of the Holy One, blessed be He,

(Above even "water"/ because from the aspect of his very existence he is always "before You": and this matter is drawn and penetrates into the particular powers and into all of his existence - through the service of prayer,

until its conclusion and seal,

"The upright shall sit before You"⁴⁵,

the revelation of "Your face" in a manner of settlement within vessels]

Sefer HaSichos - 5750

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

but only to "heaven",

Behold,

also in their involvement in matters of Earth

("And the land heard")

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

(that from the essence of their existence)

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

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

And if these things are said regarding the entire year,

all the more so during the 'Ten Days between Rosh HaShanah and Yom HaKippurim' concerning which it is said, 'Seek the Lord when He is found, call upon Him when He is near,'

that the Holy One, blessed be He, is 'found' and 'near' to every single Jew more than during the entire year,

and consequently,

it is emphasized in greater revelation in every single Jew that he is 'close to heaven and far from earth.'

And in more detail:

In 'Give ear, O heavens, etc., and hear, O earth,'

"Close to heaven and far from the earth,"

The strength of the reality of Bnei Yisrael as they are in 'earth' is also emphasized,

namely,

that this is not a movement of nullification of reality,

but on the contrary,

that they are in 'earth' with all the strength of reality,

to the extent that they effect in the 'earth' the revelation of 'heaven'.

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

“Chevel nachalaso” - that this is not a nullification of the existence of the nation,

But on the contrary,

the strength of the existence of “nation” - for it is His “people” of the Holy One, blessed be He,

that the particular of each and every one of the nation is felt and recognized"

(as above, sec. 4-5)

as hinted also in the concept of “Yaakov, the rope of His inheritance",

"the third of the forefathers, the one tripled in three merits,

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

behold, three,

like this cord which is made of three strands⁷²,

that is,

that is felt and discernible in the "nation" the particular character of the three Patriarchs

(Chessed, Gevurah, Tiferet)

includes also their being "the third people"■⁷,

Kohanim, Levi'im, and Yisra'elim⁷⁴,

and their service is

(through the Torah,

"Orayan Telisai"⁷,

and in more detail)

in the three lines of Torah, service, and acts of kindness,

except that all three lines connect and become one matter,

a single "cord".

And this is also connected with the portion read in the Minchah prayer,

the portion of 'Vezos Haberachah' - in which it is stated⁷ 'And He was King in Yeshurun, when the heads of the people assembled, the tribes of Israel together,'

That is,

the emphasis on the strength of the reality of Israel as a 'nation,'

and in a manner that also emphasizes the division according to their individual depiction,

'the tribes of Israel,'

the particular aspect of each individual tribe,

Rather,

that unite to become ones as one,

"When the heads of the people assemble, the tribes of Israel together,"

and are called by the name 'Yeshurun,'

'a very high level.

from the word 'shir' which is of the aspect of circles"⁷⁷

(unity above the division of beginning and end)

Through this, "And He was King in Yeshurun."

*

Based on the above, we can add an explanation

Parshas Haazinu,

Shabbos Shezivah,

8 Tishrei

And an explanation in the custom of Yisroel⁷⁸ that on Erev Yom Kippur they request "lekach"

(honey cake and the like)

And we accept him,

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

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

As,

Even if there is a possible argument for giving place to the claim of the opposing side that it should be a gift of a human being,

They fulfill their obligation by requesting lekach on the eve of Yom HaB,

And through this, they will not need during the year the gift of a human being.

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

until a state of actual physical wealth.

Moreover: since the intent in the request for lekach on Erev Yom HaKippurim is to negate the poverty of a human gift,

it is reasonable to say,

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

And one can explain this - based on what was explained above, the elevation of the ten days between Rosh HaShanah and Yom HaKippurim,

that the Holy One, blessed be He, is "in His being found etc. when He is close" to each one of Israel,

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

Although even the giving of a mortal is in truth a giving by the Holy One, blessed be He, who gives through the mortal,

Therefore,

Even a poor person who is sustained by the gift of a mortal says in the Grace after Meals over the food he ate that the Holy One, blessed be He, is 'He who sustains and provides for all' — nevertheless,

In practice, the giving of the mortal is also felt,

both by the recipient,

who feels a sense of shame"⁸

(And therefore

he asks in the Grace after Meals, 'And please do not cause us to need a gift of flesh and blood.')

And they are with the giver,

Therefore, there is a need to emphasize the obligation of giving "with a generous eye"⁸,

Including also the recognition that "more than the homeowner does for the poor, the poor does for the homeowner"⁸².

This is not the case regarding the giving of the lekach on Erev Yom HaKippurim

(And similarly when the giving is advanced from the days close to before this due to the public's burden)

- since they are in an elevated state and situation through the revelation of "in His being found etc. when He is near",

"close to heaven and far from earth",

Felt in practice and openly that this is not a giving of a human being,

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

since this giving is from the aspect of "The custom of Israel is Torah"⁸⁸,

And the giver

(i.e., each individual Jew who fulfills this custom)

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

And more than this — that it is not even the existence of an "agent,"

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

As it were,

Except that it is done by a physical hand which is in the category of a "connecting medium",

Therefore,

There is no need to warn regarding the negation of feelings of shame and the like,

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

Both on the part of the giver,

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

with a smiling and radiant countenance,

Like, as it were, the giving of the Holy One, blessed be He, "from His full, open, holy, and broad hand,"

And on the part of the receiver,

Since the request for the lekach is not because it is needed for that⁸⁴,

But rather,

In order to fulfill "The custom of Israel is Torah."

Sefer HaSichos - 5750

And to emphasize even more that this is not a giving from the hand of a human,

But if,

The giving of HaKadosh Baruch Hu — there was the fulfillment of the custom of distributing lekach this year together with the distribution of a booklet of a maamar of Torah in the inner dimension of Torah⁵

The giving of "lekach" — alludes to and is connected with "I have given you a good teaching, My Torah etc."⁶

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

which is likened to honey,

as the Sages expounded⁷ on the verse "Honey and milk are under your tongue",

for this matter is hinted at from "lekach" (from the cake)

honey.

And we must add,

That by means of connecting the giving of the "lekach" (cake) in its simple sense with the "lekach" (lesson) of Torah,

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

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

but rather from the Holy One, blessed be He)

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

(as hinted also in the "three-ply cord" in the verse "For the portion of the L‑rd is His people; Jacob is the lot of His inheritance")

And particularly through the inner dimension of the Torah,

the aspect of the hidden within the Torah,

which connects the aspect of the dead of Israel with the aspect of the Hidden of the Holy One, blessed be He.

And within the inner dimension of the Torah itself, this is emphasized further in the aforementioned Chassidic discourse beginning with "And you shall draw water with joy from the springs of salvation" — which is connected and indicates the drawing of the holy spirit,

as it is written,

To rectify the matters of last year — both regarding one who was in need of a gift of flesh and blood,

and regarding one who gave a gift of flesh and blood — that they were not imbued with true knowledge, recognition, and feeling that in truth this is a gift from the Holy One, blessed be He.

In the Jerusalem Talmud⁶ "Why is it called the Place of Drawing,

From there they draw the holy spirit,

On the verse 'And you shall draw water with joy.'

Jonah ben Amittai was one of the pilgrims,

And he entered the Simchat Beit HaShoevah and the holy spirit rested upon him,

That is,

That the connection and bond of the Holy One, blessed is He, with Israel is in action and revelation to the extent of the resting of the holy spirit,

And together with this,

He is not nullified from his existence

(Because of the intensity of the revelation)

Rather, he draws down a soul into a body,

Yonah ben Amittai.

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

(in a special shade)

And they connect this with the distribution of "lekach" (cake) literally.

And they distributed to each and every one of the men, women, and children - because to each and every one of Israel the entire Torah was given,

"A good portion (lekach tov),"

as it is written⁶⁴ "Moses commanded us the Torah, an inheritance of the congregation of Jacob,"

including also the inner dimension of the Torah,

and especially that through it one fulfills the command "Know the G-d of your father and serve Him with a whole heart"■⁶,

because this study leads to faith in G‑d,

love of Him and fear of Him, etc.,

The six commandments that are always obligatory⁶⁴,

Therefore women are also obligated in them,

And likewise regarding the "young children"

(even the smallest children)

that their education is permeated also with the aforementioned matters,

faith in G‑d,

love of G‑d and fear of G‑d

(explained in the inner dimension of the Torah)

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

And furthermore, and this is also the main point—that through this we hasten and speed even more the true and complete redemption⁶⁵,

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

Parshas Haazinu,

Shabbos Shuvah,

8 Tishrei

I will pour out My spirit upon all flesh, and your sons and your daughters will prophesy, as it is written,

and until 'they will no longer teach each one his neighbor, etc., for they will all know Me, from their smallest to their greatest,'

"For the earth will be filled with knowledge of the Lord as the waters cover the sea."

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

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

there will already be the revelation of 'when He is found, etc., while He is near' at the ultimate level of dominion,

in the true and complete redemption,

that "Your eyes see your teacher,"

and they see in actuality and openly that "Israel and the Holy One, blessed be He, are all one."

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

("when He is found, etc. while He is near"/ that is the aspect of "hidden"

(which is revealed on Rosh Hashanah)

to our holiday,"

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

but immediately and instantly,

On the eighth of Tishrei,

we merit the true and complete redemption through Moshiach Tzidkeinu,

and the building and dedication of the third Beis HaMikdash,

and consequently,

we will be on the eve of Yom HaKippurim and certainly on Yom Kippur itself in Jerusalem and in the Holy Temple,

and on the holiday of Sukkos, the wine libation and water libation will be performed in actual practice,

and also the Simchas Beis HaShoevah

(including also the drawing of the Holy Spirit)

In the Third Beis HaMikdash,

And in a manner even more elevated than in the First and Second Temples.

And accordingly, we must immediately arouse and hasten regarding the necessary preparations for Simchas Beis HaSho’eivah*"' in every place

(If, G‑d forbid, our righteous Mashiach will be delayed until the first time that we celebrate Simchas Beis HaSho’eivah this year; and moreover, mainly — the preparation for Simchas Beis HaSho‑eivah in the Third Beis HaMikdash,

By adding in "our deeds and our service",

and especially in joy

(of a mitzvah)

that breaks through boundaries"׳,

Including and especially holding farbrengens of joy on the holy Shabbos day,

at the conclusion of the holy Shabbos,

(the feast of David, the anointed King*" and also on the eve of Yom HaKippurim,

and until the service of Yom HaKippurim with joy,

supernal teshuvah which is with great joy⁵",

since the essence of Yom HaKippurim is once a year in the matter of "Yisrael and the Holy One, blessed be He, are all one",

"farbrengen"

(so to speak)

that the Holy One, blessed be He, is with each and every one of Israel,

and with the entire Jewish people*"'.

And all these matters - in actuality and openly,

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

beginning from the primary blessing of the true and complete redemption through "the first redeemer is the final redeemer"⁷",

in a manner that "points with his finger and says

Sefer HaSichos - 5703

this"⁸",

With the physical finger⁷¹,

But that its G‑dly aspect,

"Behold, this is our G‑d,"

And twice 'this,'

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

And until

See Ta'anit at its end.

Shemos Rabbah, end of chapter 23.

Rashi on Beshalach 15,

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

(see

To conclude the verse "We will rejoice and be glad in His salvation",

immediately and instantly,

The salvation of the Essence of Ein Sof, B"H.

• Yerushalmi Berakhot 5:4 - brought in Tosafot Shabbat 110,

Section 2.

And more)

Isaiah 25,

And see the fast there.

Shemot Rabbah there.

Sefer HaSichos - 5703

In the great Beis Knesset of the Admur shlita, erev Yom Kippur,

in the Beis HaBnei HaYeshiva,

after the Mincha prayer,

5750

A,

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

(from Rosh Hashanah until Yom HaKippurim)

is — teshuvah ila'ah.

From this it is understood,

that since Yom HaKippurim is the conclusion and seal and force of the completeness of the Ten Days of Repentance,

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

(specifically)

“Time of Teshuvah” — the Deri-Ber is on Yom Kippur the ultimate perfection of superior Teshuvah³,

above the level of superior Teshuvah in the Ten Days of Repentance in general

(including — on Rosh HaShanah⁴)

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

(He atones without specification,

and it is not stated who is the atoner⁴,

Because this derives from)

“Lifnei Hashem tit’haru”

(above Hashem)

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

Furthermore: Based on what is explained in several maamarim, it should be said,

that the service of teshuvah ila’ah begins in the month of Elul,

because Elul is an acronym for “Ani l’dodi v’dodi li” • comes.

See Lekach Derushim for Shabbos Shuvah 66,

67,

Sefer HaMaamorim 5690, p. 60.

Pg. 313 onward.

Tzemach Tzedek, p. 364 onward.

See Lekach Shichchah, Chayei Sarah, p. 145.

Indicates a closeness and repentance out of love.

("that his heart is close to his Beloved in repentance,

and then His Beloved is close to accept his repentance with love"⁹)

— supernal repentance.

And according to the principle that 'ascend in holiness'⁷⁹ — it is understood,

that after Shabbat Mevarchim Rosh Chodesh Elul,

when we bless Rosh

(and all)

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

Comes to an addition and elevation in the service of teshuvah ila'ah on each and every day of the month of Elul,

In the manner of "mosif veholeid ve'or" (increasing and generating light)

(Because in teshuvah there are levels without end)

All the more so in the month of Elul itself — after Chai Elul,

And all the more so in the days of Selichot,

And in this very thing — comes even more completeness on Shabbat Selichot,

Shabbat Mevarchim Tishrei — which the Almighty Himself blesses

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

transmitted by the Maggid,

who transmitted it to the Alter Rebbe,

and from the Alter Rebbe it came down through our Rebbes and Nesi’im — the Mitteler Rebbe,

the Tzemach Tzedek,

the Rebbe Maharash,

the Rebbe

(by the Rebbe Rashab)

of blessed memory,

until the Rebbe, my father-in-law, the Rebbe, leader of our generation — who publicized² it to all Jews]

Sefer HaSichos - 5703

And after the higher teshuvah of all these days — one attains a higher level in this on Rosh HaShanah.

And particularly in this year — when Rosh HaShanah occurs on Shabbat,

for Shabbat is the concept of higher teshuvah",

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

And before that — the year 5748 'Rejoice and be glad',

as discussed at length several times.

And from all this it is understood,

that lower-level teshuvah has already been done for a long time,

it has been fulfilled,

and with ultimate control,

and especially after all the matters that one has gone through 'crossing the sea',

And this is not the place to mention again matters that they spoke of so much, their simple lives,

the lives of tzaddikim and pure ones,

May G-d avenge their blood — it is certain that the service in our generation in general now consists specifically of teshuvah ila'ah.

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

and then Rosh Hashanah,

and then the Ten Days of Repentance.

And after all this, it is understood,

that when it comes to Erev Yom Kippur and Yom Kippur — one has reached a very high level in teshuvah ila'ah itself.

(Higher than all levels in the times before this)

And simply, this means:

Supernal repentance in general is — the attachment and unification of a Jew with the Above — Israel and the Holy One, blessed be He, are entirely

one¹⁵.

And the completeness of the revelation of this matter is on Yom Kippur — “Achat BaShana”¹⁶ — and the novelty of this day is,

the service from the aspect of Yechidah¹⁷ of the soul⁸,

A singular [soul] to unite You¹⁹,

Until — the unity which is higher than all matters.

What therefore is teshuvah ilaah specifically with joy, song"²

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

And in particular — teshuvah ilaah its essence is —

(The unity which is achieved through)

study of Torah² — which Torah

(Torah)

binds Israel and the Holy One, blessed be He” — and this is specifically through joy,

as it is written²³ "The precepts of the Lord are upright, rejoicing the heart".

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

and this has within it the advantage of teshuvah — "I have forgiven as you have said with a whole heart"²⁵

(as is said before the Maariv prayer of Yom Kippur)

Blessing of Erev Yom Kippur,

After Minchah

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

and particularly at this time — there comes a most lofty level in teshuvah ila'ah (supernal return)

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

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

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

both in his material matters,

and in his spiritual matters.

Both regarding himself and regarding his service with the people around him,

And go in this everything — from strength to strength,

Until.

The fear of G-d in Zion"*²,

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

Men, women, and children,

Even the smallest of the small,

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

(as if the Almighty asks, so to speak)

Recite before Me on Rosh Hashanah Malchiyot, Zichronot, and Shofarot,

Malchiyot so that you coronate Me over you,

Zichronot so that your remembrance arises before Me for good,

And with what? With the shofar"•²,

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

Sound a great shofar for our freedom"² — the true and the

complete,

immediately and at once,

and then will be the complete revelation of Yisroel and the Holy One, blessed be He, completely united, as Jews are physical beings in bodies here below,

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

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

also in the sense of that which Yom Kippur is called "Shabbos Shabbason"■²,

in the manner of a day that is entirely Shabbos and rest for life everlasting²².

The aforementioned concept,

that teshuvah ila'ah

(with great joy)

from Yom Kippur draws down all the needs and matters of a Jew

(not only the spiritual matters,

but)

also the physical matters — is no contradiction to the fact that Yom Kippur is a day of fasting,

Connected specifically with affliction of the body,

And also teshuvah ila'ah is seemingly higher than matters of the body —

Because the function of teshuvah ila'ah is — the connection of Jews with the Most High, which is higher than all matters,

higher than the boundaries and distinctions of upper and lower,

spiritual and physical, etc.,

and therefore it encompasses all parts of human existence,

even into the physicality of the body,

And on the contrary — the main revelation of it is specifically in physical Asiyah²².

world)

And see that tomorrow pen‑a,

FederiyaSfamiyo.

And more.

And they already noted

(see commentators of the Midrash, tomorrow there.

Commentary of Hadad-L to Peder-A there,

and year 50.

And furthermore)

etc. that the verse.

"I have forgiven according to your word" is said regarding the sin of the spies

(Sh'lach, 14,

And not as a connection with Yom Kippur.

And Av-M.

Sefer HaSichos - 5703

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

(like the World to Come where "there is no eating nor drinking")

And through this comes to vitality in the connection of the soul with the body.

And based on this, it follows,

So through the hunger on Yom Kippur, there is no lack of physical vitality,

because then there is vitality,

only the vitality comes

(not from eating and drinking,

but)

from the hunger itself.

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

comes then from the body itself.

In a similar manner, the soul is nourished from the body in the future.⁹⁹

As the matter is easily understood simply — according to medical wisdom

(as discussed many times)

: Normally a person receives vitality from eating,

What the eating becomes afterward blood etc. which enlivens the person.

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

Take, see like this,

Shir HaShirim 49,

section 72.

and more)

that it penetrates all the powers of the soul,

even so the difficulty,

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

the essential revelation of the Yechidah is specifically in physical action.

See also the blessing of Erev Yom Kippur 5747, section 62.

Is already here in the body from before

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

and similarly of a Jew whose main vitality is from the G-dly soul)

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

And accordingly it is understood,

That the superiority of teshuvah ila'ah of Yom Kippur takes through the entire existence of man,

that is, the matters of the soul

(spiritually)

and you deal with the matters of the body

(physicality)

and on the contrary — this expresses itself mainly in

(the virtue of)

the matters of the physical body,

that standing as a soul in a body one sees openly

(He points with his finger and says, this,

even in the eyes of the nations)

How the soul receives its vitality from the body!

And it can be said that something similar is the air on Erev Yom Kippur,

which is a preparation for Yom Kippur:

The Gemara says”

(a wondrous thing)

It is brought in Halacha⁴⁰ — that "Whoever eats and drinks on the Ninth, Scripture considers it as if he fasted on the Ninth and Tenth."

So the eating and drinking of Erev Yom Kippur

(the Ninth)

does the same thing as the fast of Yom Kippur

("that eating is considered as affliction"⁴¹)

— with the full completeness of "to revive them in famine"

(as above)

And further: David who "eats and drinks on the ninth" has the advantage of "afflicting oneself",

"to revive them in famine",

from the two days —

Birchas Erev Yom Kippur,

Achdi Mincha

and 3

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

And in addition, one has the advantage that this comes through "he eats and drinks" literally

(in actual physicality)

not through hunger¹⁰³

(lack of eating and drinking)

And one could say,

Then the strength for this comes from that — as implied in the ma'amar Chazal — that 'Scripture considers it as if he fasted on it': on the tenth of Tishrei — the essence of the day itself gives the strength also 'to sustain them in famine'.

But in contrast, on the ninth of Tishrei, through 'eating and drinking,' it becomes 'Scripture considers it as if he fasted, etc.'⁴⁴: the Scriptural verse in the Torah — the Torah of Hashem — elevates a Jew

("considers him")

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

(until, through the Torah, Israel and the Holy One, blessed be He, become entirely one)

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

Then he has the virtue of "afflicting oneself"

(to keep them alive with hunger)

of two days,

and also has the virtue of the ninth

(the service of,

one who eats and drinks\")

According to the above, it is further understood,

that on Erev Yom Kippur and on Yom Kippur, the superiority of teshuvah ila'ah is revealed,

and the practical results thereof — that a Jew receives all matters,

both physical and spiritual,

so that he can stand with great joy,

until — the most essential blessing of the future redemption,

when we will have

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

As above.

And particularly through this that Jews perform their actual service on the ninth of Tishrei,

Including — David fulfills the "one who eats and drinks on the ninth",

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

At least the first meal,

and certainly one will complete it and eat the second meal⁴⁴

(Those who have not yet done so)

And through this, the "Scripture considers him as if he fasted on the ninth and tenth",

with the advantage of "giving them life in famine" of Yom Kippur,

as above.

Until that through all this one merits,

that only on the ninth of Tishrei

(when on the 9th there is, in the manner of the revelation of Yom Kippur,

which is in the manner of the Future to Come)

— comes the true and complete redemption in actual reality,

And then one sees openly before everyone's eyes — how the soul is nourished from the body,

as above.

And one should add,

That the ninth alludes in general to our deeds and our service in this time,

as is hinted in the matters of the ninth

Sefer HaSichos - 5703

that are here in this time,

like the nine cows

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

the service of Yom Kippur]

" which were brought during this time

(until the destruction of the Second Temple)

and nine songs in this time⁴⁹ etc.: and the tenth alludes to the future redemption — the tenth cow⁴,

the tenth song⁴,

and all matters of the tenth

(the tenth shall be holy)

which will be in the future to come.

And likewise regarding the eve of Yom HaBechorim and Yom HaKippurim: the eve of Yom HaKippurim on the ninth of Tishrei is a preparation and brings about Yom HaKippurim on the tenth of Tishrei,

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

(that Yom HaKippurim on the tenth is akin to the revelation of the future to come)

As also hinted in this: the four expressions that stand in the commandment of the red heifer — "Take⁵¹ for yourself a red heifer, perfect, in which there is no blemish, upon which a yoke has not come" correspond to the four exiles⁵²,

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

What is added to this that it is the fourth redemption

(from the fourth exile)

is it also the fifth redemption — the aspect of ChaMi-

Shit LaPharaoh⁵⁵

(the level of Yom Kippur — the day that incurred five prayers,

the aspect of Yechidah)

And based on this, it is further understood,

that standing on the ninth of Tishrei — one has the "ashes" of all the nine cows,

from our deeds and our service throughout all the generations⁵⁵,

in which the nine is dependent on the redemption,

so that after the ninth of Tishrei the redemption comes to fruition,

And especially the ninth of Tishrei in the year 5750,

the acronym "shall be a year of miracles"⁵⁶

[An acronym which becomes increasingly spread among the Jewish people]

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

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

becomes continuously increasing in light,

until the most essential miracle,

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

So that one concludes the day with the fact that all Jews,

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

go — with the clouds of heaven⁵⁷ — dancing together with the Almighty, so to speak, and together with the Torah

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

— in the Holy Land,

in Jerusalem, the holy city,

in Rabbat Eriov,

after Minchah,

to the holy mountain,

to the Holy Temple,

until into the Holy of Holies,

and we observe there the Tenth Day,

Yom Kippur — once a year,

yechida in time — and then the service is that the yechida of the soul

(the Kohen Gadol)

enters into the "yechida" of place

(Holy of Holies)

In all this, it is further enhanced by concluding with distributing a mission for giving charity,

which is equivalent to all the mitzvos"⁵,

and charity is great because it brings the redemption closer,

and together with this — also distributing "lekach"

(as is the custom of Israel

(Torah is she"")

like the eve of Yom Kippur)

And if through the distribution of lekach,

a sweet lekach,

comes closer in all the blessings and good thoughts

(the aforementioned)

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

And to add,

So "Lekach" is also connected and hints at the service of teshuvah ila'ah — the connection and unification of Jews with the Almighty

(within love and joy)

— the inner content of Erev Yom Kippur and Yom Kippur especially,

as above:

The name "Lekach" y"l is from the verse¹" "I have given you a good teaching."

Although it refers to Torah,

it also has the simple explanation — that the Almighty gives

(I have given)

"Lekach

Tov" to every Jew — and as mentioned above" the hint,

That the giving of the lesson on Erev Yom Kippur is essentially a giving of the Holy One, blessed be He,

(Which is given through the giver,

a bochur, the emissary of the Holy One, blessed be He,

the emissary of a person is like himself)

And one can say that "Lekach" (letters of "Chelek") is also a hint to "The portion of Hashem is His people, Jacob, the lot of His inheritance"⁵" — the portion of Hashem

(Lekach Tov)

That which Hashem gives to every Jew,

in the manner of "His inheritance,"

that every Jew

(men, women, and children)

becomes an heir of HaKadosh Baruch Hu,

and an heir is one with the testator

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

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

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

From this it is understood,

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

(even many male children)

— is

(also regarding Jewish women and daughters)

— he is a b1 unique one in the Most High,

His Essence and Being, may He be blessed!

And His Essence, may He be blessed, Himself gives him

(as it were)

— “A good teaching I have given you” • — “the portion of Havayah,”

a part from the Essence,

"and through this he grasps the entire Essence."

May it be Your will,

then the

(distribution for charity and distribution for Lekach)

Let it add more that immediately and truly, the Almighty should do His charity with every

Sefer HaSichos - 5750

And with all Jews — "And you shall be gathered one by one, children of Israel"⁶,

And all Jews go,

in a sweet manner,

Together with the Almighty Himself,

out of the Exile into the true and complete Redemption,

and it becomes revealed: "And this is the blessing that Moses blessed" — pointing with his finger and saying "This"

(this)

— here is Moses our teacher,

the first redeemer is the final redeemer⁶⁸,

King David, the Messiah.

And all this — immediately, forthwith, literally,

Now on the ninth of Tishrei,

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

And as we proclaim at the end of Yom Kippur — "Next year in Jerusalem,"

That we already have the good resolution now that we will certainly proclaim it immediately,

And as the saying of my revered father-in-law, the Rebbe, of blessed memory,⁶

That the redemption comes immediately,

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

In pleasant ways and in ways of peace,

And in a way that automatically it is

(certain that)

"Next year in Jerusalem,"

in the Third Beis HaMikdash,

"And there we shall offer the sacrifices and the Pesach-offerings,"

on Pesach, the time of our freedom,

with ultimate perfection — as Your will commands¹²⁵,

and certainly, then on Yom Kippur of the next year, we are in Jerusalem,

And furthermore, the main point is — that the redemption is now actually coming,

immediately and truly.

[The Rebbe, of blessed memory, gave each individual a piece of "lekach",

and a dollar bill

(to give it

(or its equivalent)

to charity)

Sefer HaSichos - 5703

Gathering of the Rebbe Shlita to the students, may they live - Erev Yom HaKippurim,

before Kol Nidrei,

5702

And He spoke, etc. speak, etc. bless you, etc. shine, etc. lift up, etc.

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

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

and the beginning of Yom Kippur — "Yom² haSelichah v’Kapparah, as it is written³: 'For on this day He shall atone, etc.,'

'before G-d you shall be purified' / And the beginning of this starts on Erev Yom Kippur,

as is understood from what we then recite viduy — in Minchah prayer and afterwards 'with darkening'

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

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

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

which begin on Rosh Hashanah and end on Yom Kippur,

As our Sages, of blessed memory,⁵ on the verse⁶ "Seek the Lord when He is found, call Him when He is near" — these are the ten days between Rosh Hashanah and Yom Kippur.

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

And the concept of Shabbat is teshuvah.⁷

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

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

And the following day is Erev Yom Kippur,

And after that, Yom Kippur.

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

As is known, the Ten Days from Rosh Hashanah through Yom Kippur are the beginning and head of all the days of the year.

And as explained in Kabbalah and Chassidus²,

that during these Ten Days one builds the structure of Malchus

(for the entire coming year)

beginning from Rosh Hashanah

(whose service is — "Make Me king over you")

And their conclusion — on the eve of Yom Kippur and Yom Kippur,

When we complete the building of Malchus,

And their end is embedded in their beginning and their beginning in their end⁷.

And particularly according to what is explained in the writings of the Arizal⁴,

that the seven consecutive days of

Sefer HaSichos - 5703

the Ten Days of Repentance

(between Rosh Hashanah and Yom Kippur¹⁵)

they correspond to the seven days

(from the first day to the seventh day)

of all the weeks of the year¹⁶,

which shanah

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

includes all possible changes,

[including in this year — the year 5750,

Acronym

(As is the custom of Israel, which is spreading)

May it be a year of

(miracle,

and more — may it be a year of)

miracles

(plural)

Until the miracles of miracles*■]

According to the above — then the time

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

is a source for all matters during the coming year

(including all possible changes)

— it is understood,

So at this time, blessings and influences are drawn down,

which include all the matters of the coming year — all of which are expressed and included in the letters of the alphabet

(because all matters and all blessings begin with a letter of the alphabet and are detailed in the letters)

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

it is

inclusive of all blessings that begin with that letter

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

And so too in the letter Beis A.

Vav.

And it can be said in order¹:

One should have a year of light,

a year of blessing,

A year of joy,

A year of delight,

A year of splendor and glory,

A year of good assembly,

A year of great merits,

A year of good and long life,

A year of goodness — in revealed and manifest good,

A year of good destiny,

a year of livelihood with expansion,

a year of Torah study with great and extraordinary success,

a year of loftiness,

a year of miracles and miracles of miracles,

a year of a good sign,

a year of heavenly assistance,

a year of strength,

a year of redemption,

Year of charity,

Year of holiness,

Year of exaltation,

Year of joy and gladness,

Year of praise,

Year of Torah,

Year of fervor and year of repentance,

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

I will wait

(ל׳ יחיד)

to him every day that he will come²,

Then the true and complete redemption comes exactly at the beginning of this year,

And how good and how pleasant — this very day,

Because I will wait for Him every day,

And all the more so on the ninth of Tishrei,

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

With all the matters of Asiri — whose perfection will be in the Future Redemption²²,

Which comes immediately and truly at once.

The blessing of the Aruch HaShulchan,

To the chassan, may they live,

The aforementioned comes as an addition to what was previously spoken to the entirety of Bnei Yisrael,

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

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

(of the children of Israel)

Because they are engaging in the 'head' of all of Israel — the matter of Torah study,

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

to understand and to comprehend,

with wisdom, understanding, and knowledge.

And from this it is understood,

that all the aforementioned blessings — which begin with all the letters of the Alef-Beis — are, first and foremost, for their regular study — the yeshiva students,

until the most essential blessing,

and the greatest miracle — the true and complete redemption,

and then will be a new Torah from Me shall go forth²⁴,

the most elevated perfection is the study of Torah,

the most elevated study in Chabad of the intellect,

founded and connected and permeated with sublime awe and sublime repentance,

which sublime repentance is

(the essence)

Its matter — involvement in Torah

(as explained in Tanya²⁵)

And if this is also with great joy²⁶.

The unique quality of the yeshivah students — that they are in the houses of your heads, your tribes

(among Jews themselves)

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

(We will be the head of all the year, as above sec. 2)

And it is Erev Yom Kippur and Yom Kippur

In particular — because the Ten Days of Repentance and in particular Erev Yom Kippur and Yom Kippur are connected with the service of teshuvah ila'ah

(as discussed earlier at length)

whose subject is the study of Torah

(as above end of sec. 4)

And then was the Giving of the Torah from the giving of the latter Tablets² — the special function of the students of the yeshivah.

And more particularly:

Yom Kippur is "once a year"²,

Then is the service from the aspect of yechidah² of the soul³ — the unification of Jews with the Almighty,

"yechidah to unify"¹⁵¹,

And in all three matters of world, year, soul: yechidah in time

(once a year)

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

and Yechida in soul — the aspect of the High Priest³²

[And similar to this — comes every Jew,

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

the title that applies to the High Priest³⁴]

Until "Israel and the Holy One, blessed be He, are all one"³³ — the unification of Jews with the Supreme One as this is beyond the measures and limitations of time, place, and soul,

higher

Sefer HaSichos - 5703

For all descriptions and boundaries,

until higher than the boundary of lower and upper

(as discussed at length recently³⁶)

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

(You are called Adam³⁷)

On the name Adamah to Elyon³⁸,

And that includes the interpretation — "Adamah"

(a resemblance)

For superiority,

Then being higher than all measures and boundaries and attributes,

Even from the highest attributes etc. of holiness,

Includes — the attribute and definition of higher and lower — therefore a Jew is

(only)

I will be likened to the Most High,

one compares him to the Most High,

that all the virtues that are there in the Most High,

are present,

in a manner of likeness

(meaning comparison)

by a Jew,

And they

(the levels of the Supreme)

add strength to him,

so that even being a soul in a body below,

he should ascend from strength to strength,”

from one level to a higher level,

until the level above which there is none,

which is above all categories of upper and lower — Yisrael and Kudsha Brich Hu are entirely one.

(As it is openly stated about the Jew that he is a soul in a body below)

Which is stated more openly regarding every Jew,

men, women and children,

on Yom Kippur,

"Once a year" — when many Jews,

are all souls in bodies

— "like⁴⁰ the ministering angels"⁶,

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

until "before Hashem you shall purify yourselves"³,

higher

(before)

even before Hashem

(which Hashem is also a name)

And since a Jew, a soul in a body, is "like the ministering angels"

(Above eating and drinking)

— It shows that he is above both the physical and the spiritual,

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

And the superiority of Jews, they bring it down into the worlds,

into the spiritual worlds,

until into this physical world.

Based on this, it is understood,

that on Yom Kippur,

And all preparation for this on Yom Kippur eve — all blessings and influences are drawn to every Jew,

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

And on the contrary — the main judgment on Rosh Hashanah

(And one could say — also on Yom Kippur⁴³,

the conclusion of the judgment of Rosh Hashanah⁴⁴)

is regarding physical matters⁴³.

Blessing of Erech Chayim,

L'chaim, may they live

And the intention in this is — as the saying of the Almon Ranin\",

That the Almighty gives Jews physicality,

And Jews make from physicality spirituality,

That the power for this Jews have from <i>Vav Ram Vay</i> are higher than physicality and spirituality

(That this is explicitly stated on Yom Kippur)

Therefore all matters in physicality and spirituality are drawn down,

And in spirituality and physicality together.

Among Jews themselves stands the matter

(that Jews are above all matters)

Even more openly it comes to the yeshiva students,

What their matter is — study of Torah⁴,

until in a manner that "Torato Umanuto"⁴ in his conduct

(his craft)

the physical: being a soul in a body

(which has physical needs)

One removes from him the worries about worldly matters

(like the situation on Yom Kippur,

that G‑d.

the soul in the body is like the ministering angels)

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

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

As an example, like RASHBI and his companions

(which are the example in the Oral Torah⁴ of "Toraso Umanuso")

Which, being down here in this physical world and at the time of the royal decree — it is stated in Chassidus*⁴ that in

with RASHBI there was not the destruction and exile

("the Temple was not destroyed at all")

and certainly not the worries of worldly matters that could hinder the study of the aforementioned Torah

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

And in particular — the students of the Tomchei Tmimim yeshivah,

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

And through the dissemination of the wellsprings

(the inner dimension of Torah)

outwardly, one brings the redemption⁵¹,

which is understood from this,

So through learning the inner dimension of Torah especially — one is in a state of redemption

(higher than exile)

And together with this — the students of the yeshiva

(being souls in bodies)

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

From this it is understood,

So all the blessings which are included in the letters of the Alef-Beis of the Holy Tongue,

And they include all matters of holiness — are drawn specifically to the students of the yeshivah,

Who stand higher than all worldly matters,

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

(As they are arranged in the Alef-Beis)

Starting from Alef which includes the concept of light

(Torah Or)

— the year of light,

until Tav-Vav — the year of Torah, prayer, and repentance,

and particularly higher teshuvah

(the matter of Torah)

as mentioned above.

Sefer HaSichos - 5750

And moreover: even the matters

(Languages)

Undesirable [words] which begin with letters of the Alef-Beis — are only undesirable in externality and in the hidden world aspect,

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

Until it is necessary to arrive — as the story in Gemara⁵² — that Rashbi should reveal that 'All these are blessings, are they not?'

And on the contrary — the most elevated blessings,

Hidden kindnesses⁵³.

And likewise, this is also the matter of the yeshiva students,

Who are the kings? Our masters⁵⁴,

And in particular — that they are in the likeness of Rashbi

(his Torah is his craft)

And regarding whom the matter of the exile did not apply

(as above)

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

And in particular

(In the exile itself —)

The state of "exile" that was with him before he entered the yeshiva

(Approximately after he entered the yeshiva)

With all the explanations thereof

(Including — exile in undesirable matters,

because he is not yet in an environment of a yeshiva where one learns Torah with settledness, etc.)

And then, entering the yeshivah,

and in particular, Yeshivas Tomchei Temimim,

the yeshivah is a "supporter" for every Jew who is called "tamim"

(tamim in his deeds, etc.)

all the more so if the temimus was not so openly apparent.

The students of the yeshivah are above the matter of exile

(approximately compared to the exile outside the yeshivah)

Similar to and in the likeness of Rashbi,

And they have the air of the power

(in the manner of Rashbi)

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

And all the more so, when one already stands on a level of temimus — one gives them the power to ascend within temimus itself from strength to strength.

May it be His will,

So that each one's <i>ylchu meichayil el chayil</i> — beginning in the last moments of the ninth of Tishrei,

and then immediately and with addition on the tenth of Tishrei — in all matters of holiness that are included in the letters of the <i>Aleph-Beis</i>,

and also reveal good and blessing in all worldly matters,

even matters that were previously not openly good.

And especially among the students of Tomchei Temimim — that each one shows a living example of himself — that he stands in a state of <i>temimus</i>,

and even when one is already a <i>tamim</i> from before,

one thereby ascends <i>meichayil el chayil</i>.

And through this, one influences and adds to the <i>temimus</i> of the Jews around him.

until the perfection in time and place of the entire world,

and simply — that the true and complete redemption comes,

when there will then be perfection and completeness in time

(the time of the redemption)

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

a land where you will lack nothing⁵⁵,

a perfect land,

Land which

Eikev ch. 8,

9.

B'Rabbot Eiry u'chaf,

Lehavdil sheyichyu

and 4

etc. the eyes of G-d are always *likeir bah from the beginning of the year until the end of the year⁵⁴.

And the more one adds in going from strength to strength in temimus — the more it brings added temimus in all matters,

Until, very soon, one comes to,

יראה אל אלקים בציון׳"

בגאולה האמיתית והשלימה,

Still at the beginning of the year 5750,

And only before that — still in the time and place of exile — temimus is revealed

(as much as is possible in exile)

And glad thereof go all Jews,

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

And especially those who engage in Torah and mitzvos,

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

(which is even more urgent and hastens the redemption)

— in the Holy Land,

in Jerusalem, the holy city,

On Har HaKodesh,

in the Third Beis HaMikdash,

in the Kodesh HaKodashim,

What is the novelty of Yom HaKippurim,

once a year,

when the Achbas Nefesh

(the Kohen Gadol)

goes into the Achbas Makom — Kodesh HaKodashim,

as above,

and immediately, literally,

speedily in our days.

B. I.,

List of words of His Holy Majesty, our Master, Teacher, and Rebbe, may he live for long good years, Motzaei Yom Kippur,

after Kiddush Levanah,

5750

It is stated in the Shulchan Aruch

(twice)

¹⁷⁷ that,

They begin immediately after Yom Kippur to make the sukkah".

And although we see

that most Jews — and I among them — are not careful in practice about this — one fulfills also now this matter through the Dinur in this².

And may it be His will,

then very soon they will merit to sit in,

the sukkah made from the skin of the Leviathan¹⁷⁹.

A good Yom Tov and a good month,

and may it be drawn forth over the entire year — a year of wondrous events,

and miracles of miracles.

~2> See Sefer HaMinhagim Chabad p. 59.

Sefer HaSichos - 5750