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

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

beginning from Rosh Hashanah and Yom Kippur,

the festival of Sukkos,

and until Shmini Atzeres,

from the term 'klitah'²,

which stops and absorbs inwardly all the revelations of the festivals of the month of Tishrei,

which are general festivals for the entire year,

in order to draw them down through the service of 'and Jacob went on his way'⁴ throughout the entire year.

And since each year has a particular concept that belongs specifically to that year,

it stands to reason,

that the unique concept of that year is most emphasized on Shemini Atzeret and Simchat Torah,

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

And regarding this year,

the year 5750 (תש״נ),

whose unique quality is emphasized in the custom that has been accepted and is spreading among the Jewish diaspora⁶ to hint at it.

In which the revelation of the matters of Rosh HaShanah and Yom Kippur is made,

as is known the explanation of the verse "In the covered [moon] for our festival day,"

that the matters of Rosh HaShanah and Yom Kippur, which are in a manner of concealment and hiddenness,

("in concealment")

are revealed "for our festival day,"

on the festival of Sukkos

(see Siddur with D’ach Shaar Rosh Hashanah 235a,

Likkutei Torah, Drushei Rosh Hashanah 54,

beginning of page 74.

And in the K’san.

The initials of Tashan [5750] will be⁷ a year of miracles,

beginning with the most essential miracle,

that is, the true and complete redemption through our righteous Mashiach - it can be said that this matter

(the miracles of redemption)

Especially emphasized on Simchat Torah of the year of miracles.

And additionally,

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

(which changes from year to year)

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

as follows.

And we need to explain, with an introduction, the concept of Simchat Torah - "the mitzvah of the day is with joy",

And in particular, the joy and dancing with the Sefer Torah during the Hakafot,

which,

the content of the concept of Hakafot is explained in 17

(in gematria "tov",

"There is no good except Torah")

the verses that are said before Hakafot

(from "You have shown" until "for from Zion")

"that they bring reasons for the joy"

("like verses of Kingships, Remembrances

(Sanhedrin 88,

b in the Mishnah.

Yerushalmi there, chapter 11, halacha 4.

and more)

And even to the superiority of the custom of Israel which is above even the words of the Scribes,

as emphasized in the custom of "Hakafot" on Simchat Torah

(see Siddur with D'ach Shaar HaSukkot page 200,

Likkutei Torah, Drushei Sukkot, chapter

and in many places)

Night and day of Simchat Torah

and "shofars" that are recited on Rosh Hashanah as reasons and proofs from the Torah for matters of Rosh Hashanah)

And one must understand:

What are the "reasons for the joy" in the verses of "Ata Horeta" - for at first glance,

How are the verses of "Ata Horeta" interpreted as a reason for the joy of the hakafot?

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

It is understood that when one completes the entire Torah³,

and "they immediately follow the completion with a new beginning"¹⁴,

that one begins the Torah anew

(and especially if in a more elevated interpretation)

Is there any greater joy than this?!

And it must be said,

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

(Demai KML/ but regarding a special matter and manner in the joy of Simchat Torah that arouses astonishment and wonder,

And for this, there is a need for reasons and proofs,

And therefore we bring proofs from verses of the Torah,

Proofs that are explained in the seventeen verses of "Atah Horeta".

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

that the joy is not in the study of Torah,

but in dancing with the Torah and its manner:

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

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

and through it is achieved the unity and unification of Israel with the Holy One, blessed be He, in a manner of "a wondrous unity unparalleled" etc.' - it would be appropriate that the joy be expressed in Torah study

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

and particularly through clarification and analysis

of a doubt in Torah,

for there is no joy like the resolution of doubts."

And nevertheless,

the custom of Israel that

(the main)

the joy of Simchat Torah is not in Torah study,

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

(since then it is impossible to study and read from it)

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

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

As is also understood from the teaching of the Zohar² that Simchas Torah is connected to 'Kesser Torah',

a crown that is above the wisdom of the brain within the skull of the head,

the most elevated matter²;

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

the heel of the foot,

as emphasized in the dancing,

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

And we may add,

that the two extremes in the joy of Simchas Torah are emphasized also on the day of Simchas Torah,

and in the Torah reading of the day:

Simchas Torah is a matter

(and in the Diaspora also a day)

by itself relative to Shemini Atzeres,

and it is incomparably higher than Shemini Atzeres,

because,

after the great elevation of Shemini Atzeres,

which absorbs and collects all the revelations of the seven days of Sukkos²²,

it is ultimately in the category of "eighth" that is related and follows the matters

Sefer HaSichos - 5750

that precede it,

but Simchas Torah is a matter of "beis" see²,

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

And it is emphasized also in the aspect of the joy of Shemini Atzeres — which is in a more elevated manner,

incomparably,

relative to the joy of Simchas Torah.

And together with this,

since it is the conclusion and seal of all the festivals of the month of Tishrei, which are the general festivals of and upon the entire year,

there is emphasized in it the intent and purpose of the drawing down and revelation of all the matters of the festivals in the service of "And Yaakov went on his way" throughout the entire year.

And similarly in the Torah reading of the day — "And this is the blessing that Moses blessed etc.,"

until "all the signs and wonders etc. that Moses performed before the eyes of all Israel."

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

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

they immediately draw down

("the beginning is joined to the completion")

the reading of "In the beginning G‑d created the heavens and the earth,"

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

Based on this, we must explain the content of the vision in the verses that are recited before the hakafos,

Starting from the first verse in which it speaks about the Giving of the Torah – "You have been shown to know that the L-rd, He is G-d; there is none else besides Him":

Known is the explanation of our Rebbe, the Alter Rebbe²⁵ – "You,

You,

Essence of the Ein Sof, blessed be He,

You have shown,

You have revealed Yourself,

to know,

that one should know You,

For Hashem

He is the G‑d, there is none else besides Him,

that they are two modes and concepts of comprehension etc.

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

Essence of the Ein Sof, blessed be He - the ultimate elevation; and together with this - "you have been shown to know",

"to know" precisely,

in a manner of knowledge,

and even that "Hashem is the G‑d",

That is,

that also in 'Elokim' (numerically equivalent to 'the nature')•׳² it is revealed that He is Havayah which transcends nature,

and until 'there is none else besides Him',

That is,

not in the manner that there is no existence at all,

'there is none else'²⁷,

but rather 'there is none else besides Him'²,

that the existence of the world exists,

But rather the existence of the world is not "apart from Him,"

since "all existing things etc. were not brought into being except from the truth of His existence"².

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

that are only in the power of the Essence

(as in the verses of "You have been shown" etc. [mentioned] earlier)

and not only that,

but,

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

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

But only "He alone knows that it is a miracle": and the reason for this - "for His kindness is everlasting."

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

("His kindness" specifically,

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

in the order of the chain of descent

("forever")

And it extends even to the lowest level,

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

Night of Simchat Torah

And likewise in the verses that follow, in many of them the concept of revelation and drawing down of an exalted level down to the lowest is emphasized,

For example: "There is none like You among the powers, O Lord, and there are no deeds like Yours" - that the revelation of "There is none like You" extends also into the level of "Elokim",

which has the numerical value of nature,

and into the level of "Ado-nai",

See that "You are Master over all Your creatures"³⁶,

And up to the level of "Your works"; "May³⁷ the glory of Hashem endure forever; may Hashem rejoice in His works",

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

And similarly, "May the name of Hashem be blessed"

(from the language of blessing and drawing down³)

"From now and forever."

And similarly in the verses that follow them.

And this is also the content of the proof from the verses of the Torah regarding the manner of the joy of the hakafos - that it contains the likeness of the two aforementioned extremes,

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

and together with this,

it penetrates every aspect of a person's existence, down to the heel of the foot,

as above.

And one may add in explaining the matter more deeply:

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

which was similar to and a foretaste of the revelation of the days of Mashiach,

that then will be fulfilled the prophecy⁴ "And He will no longer conceal His glory, and your eyes will see His glory,"

as explained in Tanya⁴ that "there already was in worlds something akin to this at the time of the giving of the Torah,"

as it is written, 'You have been shown to know that the Lord, He is G-d; there is none besides Him.'

And behold,

Although the ultimate perfection of the days of Mashiach,

depends on our deeds and service-

our service⁴²,

That is,

That man's service brings about a renewal in creation,

that was initially created in the manner of 'which G-d created to do'⁴³,

which means 'to rectify'⁴⁴,

and through this 'he becomes a partner with the Holy One, blessed be He, in the work of creation'⁴³ - however,

since 'the days of Mashiach.

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

It is understood,

that from the beginning of its creation, it contains, in potential and in concealment, the perfection of the days of Moshiach.

And in the language of Chazal*⁴ "All the genealogies in Scripture are missing the letter vav, except two:

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

and 'These are⁴ the generations of Peretz,'

that is to say,

even though the perfection of the days of Moshiach

('These are the generations of Peretz, etc. Yishai begot David,'

David, King Messiah)

is more elevated than the perfection of the 'generations of the heavens and the earth' in their creation

Nevertheless,

it is said of both "complete generations" equally,

since the perfection of the days of Mashiach already exists potentially and hidden in the beginning of creation⁴.

And all the more so regarding Yisrael, that through their service they effect and reveal in the world its true perfection in the days of Mashiach - since the power for this is because "Yisrael and the Holy One, blessed be He, are one"¹,

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

Sefer HaSichos - 5750

The Holy One, blessed be He, in the act of Creation""⁵,

It is understood,

that this matter exists in them from the aspect of their existence

(even before the actual service)

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

And to note,

that based on this, one can also explain the Gemara's⁵² story about the response of Moshiach to Rabbi Yehoshua ben Levi regarding his question 'When will the master come?' - 'Today',

And after Rabbi Yehoshua ben Levi complained to Eliyahu, "He told me today I will come, but he did not come" —

(with wonder)

Eliyahu explained the words of Moshiach,

"Thus he told you: Today,⁵¹ if you hearken to His voice":

At first glance,

Moshiach himself should have said, "Today, if you hearken to His voice,"

and furthermore,

that he should have said in reverse order,

that "if you listen to His voice" will come "today"

(as in the verse⁵⁴ "if you walk in My statutes etc. and I will lead you upright")

and nevertheless,

he did not precede the condition of "if you listen to His voice",

and did not mention it at all,

but simply said that "today" will come,

And nothing more?!

And we can explain this - based on what was said above that the perfection of the image of Moshiach already exists from the perspective of creation itself and from the perspective of Israel themselves,

Therefore,

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

The answer is "Today,"

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

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

by adding "if you listen to His voice,"

As it seems,

the will of the Holy One, blessed be He

(that they will add even more in the matter)

dibur hamatchil: “His voice you shall hear”.

Based on this, we must add an explanation regarding the connection of “You have been shown to know that there is none besides Him”

(a semblance and example of the perfection of the Messianic era)

for Shemini Atzeret:

since on Shemini Atzeres the revelation and absorption into the innerness of the matters of Rosh HaShanah has already occurred,

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

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

"King of Israel"⁵,

and through this "King over all the earth"⁵⁷ — this is in a manner that the power of the agent is recognizable and revealed in the action,

and as the wording of the prayers of Rosh HaShanah: "And let every formed being know that You formed it,"

even in the world of action⁵,

which is the content of the concept "You have been shown to know... there is none else besides Him,"

like the revelation at the Giving of the Torah,

and up to the revelation in the ultimate perfection of the days of Mashiach,

which will happen immediately, "today" in its simple sense⁵.

Night and Day of Simchas Torah

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

And similarly in the future redemption that will come,

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

through "the first redeemer"

(Moshe)

He is the last redeemer; and immediately afterwards "In the beginning God created the heavens and the earth" - which hints at "the new heavens and the new earth"²* in the days of Moshiach,

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

Thus,

that this is not connecting two extremes,

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

the most elevated matter

("the signs and wonders etc.",

And until "You\","

Essence of A'm B"H / and its extension downward in the reality of the world

(as above, sec. 4-5)

but rather,

that His true reality is revealed in the world,

that is,

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

But rather,

the revelation of the true and complete reality of creation,

that one sees openly that the physical entity is generated every moment from the essence and being of the Emanator, blessed be He, whose existence is from His own essence and is not contingent on any prior cause, G‑d forbid,

and therefore He alone has the power and ability to create something from absolute nothingness, etc."

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

And so too,

(And all the more so and a fortiori)

regarding the joy and dancing of the hakafos

(After the preface of the verses "You have shown")

- that this is not a connection of two extremes,

Anavah (humility) that is above intellect, which is drawn and penetrates down to the heel of the foot

(as above, section 63)

but rather,

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

that all his existence until

The Holy One, blessed be He, is King over the entire world.

(And see Likkutei Torah, part 1, p. 221,

part 3, p. 7,

and more.

and see Seder HaDorot, chapter 11)

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

And therefore,

through the dancing of the heel of the foot, one elevates

(not only the body,

the heart

(emotions)

and the head

(intellect/ but also)

Also the Sefer Torah,

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

that in this is emphasized the superiority of Israel over the Torah**

(for the thought of Israel preceded even the Torah*)

therefore it is in their power and ability to cause dancing and elevation in the Torah.

And one could say,

that this matter is particularly emphasized in the hakafos of Simchas Torah** when it is customary to circle the bimah three and a half times**

(and not seven times,

like on the night of Simchat Torah and the night of Shmini Atzeret)

- in this it is emphasized that the action of Israel regarding the hakafot is only a "half" alone

("half" of seven hakafot)

whereas the second "half" of the hakafot is done by the Holy One, blessed be He

(similar to and analogous to the matter of "half a shekel",

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

And the second "half" is made by the Holy One, blessed be He,

And combining both makes the "shekel of the line—

Sefer HaShimos - the 'Mem-Mem-Nun'

of the Shas⁷)

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

and until "Israel and the Holy One, blessed be He, are all one",

a single complete reality,

As is revealed on Simchat Torah,

in the standing and state of 'Israel and the King alone'⁷².

Based on the above,

it is understood,

that the joy of Simchat Torah, whose essence is in the hakafot, is connected with the revelation of Moshiach's intellect,

as emphasized in all the seventeen verses recited before the hakafot,

that 'bring reasons for the joy':

To everything a head - the first verse,

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

which refers to the revelation at the Giving of the Torah,

whose perfection will be in the days of Moshiach,

as above; and up to the last verse,

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

and also hints at the perfection of the revelation of G-dliness - "Zion",

from the term sign,

that it is not an independent existence,

but a "sign" of the existence of G-dliness,

like "I am merely a sign"⁷⁶,

and "Jerusalem",

"named for yirah and named for shalem"⁷⁷,

the perfection of awe⁷⁸,

awe of shame,

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

And more specifically - two ways and levels in the revelation of G‑dliness in the future,

because

S?)

See Ohr HaTorah, 5701, p. 1תתמז and onward.

And more.

As it is known⁷ that "Zion" is the aspect of the inwardness and "Jerusalem" is the aspect of the externality,

the inwardness of Malchut and the externality of Malchut⁸,

"The supreme crown is the crown of Malchut"⁸; and from "Zion" and "Jerusalem" it is drawn also into the entire world through "Torah" and "the word of Hashem".

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

"Your kingdom is a kingdom of all worlds, and Your dominion is in every generation"⁸² - the revelation of the Holy One's sovereignty in all levels within the confines of the world

(place and time/ in all places

("all worlds")

and in all times

("in every generation")

"And it shall be said on that day: Behold, this is our God; we hoped for Him and He will save us; this is Hashem; we waited for Him; let us rejoice and be glad in His salvation"⁸² - from the promises of the redemption,

Also included is the explanation of 'on that day',

That 'day' is the concept of revelation,

And 'that' is the concept of concealment,

And the explanation of 'on that day',

That even the most elevated level, which due to its great loftiness is in concealment,

is drawn and comes into revelation,

to the extent of 'points with his finger and says, 'This','

And in this phrase⁸⁵,

And in the manner of 'kivinu' (we hoped)"

From the term 'kav' (line) which indicates the drawing down,

And in the plural form⁸⁶,

Both the line of revelation and the line of concealment,

Until 'we will rejoice and be glad in His salvation' - the salvation of the Holy One, blessed be He, for each and every one of Israel in his individual matters,

And the general salvation of the entire Jewish people,

And even to the salvation of the Holy One, blessed be He, Himself,

As it is written"

Night and day of Simchas Torah

"In all their affliction, He was afflicted",

"and as our Sages, of blessed memory, said" "In every place where Israel were exiled, the Divine Presence was with them",

and therefore "He prescribed redemption for Himself"".

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

the concept of nullification,

in the aspect of the Merkavah,

therefore he merited to be the fourth leg of the Merkavah”

And until he becomes "His anointed one,"

David, the king, the Mashiach,

And in this itself - "the face of Your anointed one,"

the flaws of "Mashi-ach."

"Your priests will clothe themselves with righteousness, and Your pious ones will sing""-the service of the priests in the Holy Temple while they are wearing priestly garments,

And the service of the Levites

("Your pious ones,"

as stated in our parshah

(Portion of B'rachah")

"And of Levi he said: Your Tummim and Urim be for the man of your devotion)"

In song and melody.

"Arise, O L-rd, to Your resting place, You and the ark of Your strength" - the true rest

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

In the place He chose to rest His Shechinah,

the eternal Holy Temple,

"The Sanctuary, O L-rd, which Your hands established"**,

in which is revealed "You",

"You have been shown to know",

by means of the Ark,

and with all the force of the revelation,

"Ark of Your might".

"And it came to pass when the Ark set out, Moses said: Arise, Hashem, and let Your enemies be scattered, and let Your foes flee from before You” – that even though there was an existence of "Your enemies" and "those who hate You" who opposed the redemption and the building of the Beit HaMikdash,

becomes overturned

(beginning from the nullification of their opposition by means of their being "scattered" and "fleeing",

But they are not nullified,

but rather on the contrary — they are transformed)

for good.

"May the words of our mouths be acceptable before the Master of all" — this includes also the speech of "And Moshe said,"

including the Moshe that is in each and every Jew,

which is "acceptable before the Master of all,"

and consequently, it effects its action.

"Hashem will give strength to His people, Hashem will bless His people with peace" — the revelation of Matan Torah,

"אין עוז אלא תורה"•"׳,

וכן ענין ה״שלום"

ש״התורה ניתנה לעשות שלום בעולם"׳"¹,

ועאכו״ב בנוגע לישראל,

"יברך את עמו בשלום",

ועד להשלימות ד״שלום" לעתיד לבוא.

"ה׳ מלך ה׳ מלך ה׳¹"׳ ימלוך לעולם ועד״ - התגלות מלכותו של הקב״ה בכל פרטי הדרגות דעבר הוה ועתיד,

"לעתיד לבוא שכל המלוכה שלו""².

"And they said: Save us, O God of our salvation, and gather us and rescue us from the nations, to give thanks to Your holy name, to be praised with Your praise." - the prayer of all Israel together

("And they said" plural form/ men, women, and children,

about the redemption.

"May the Lord our God be with us as He was with our fathers; may He not forsake us nor abandon us" - as explained by his holy honor, my father-in-law, the Rebbe, our leader, that "Although we cannot resemble our fathers,"

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

and He will save us from the exile, etc.

Sefer HaSichos - 5750

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

"Until eternity" from the language of eternality.

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

(illumination,

like there)

is drawn and revealed "forever",

and "Hashem rejoices in His works",

that through the "works" that come into being from His Essence and Being, may He be blessed, additional joy is added in the Name of Hashem.

"There is none like You among the mighty ones, my L-rd, and there are no works like Yours"³⁵ - the revelation of "there is none like You" also in the levels connected with the reality of "nature" and "all Your creatures"

(The content of the names Elokim and Adn-oi,

as above, end of section/ up to 'Your works'.

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

up to the level of 'You',

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

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

'for in You alone we trust, King, God, high and exalted, Master of worlds'.

And according to the custom of Chabad in recent years, after this they add the verse⁹ 'And your offspring shall be as the dust of the earth, and you shall burst forth to the west, east, north, and south, and all families of the earth shall be blessed through you and through your offspring' - that all these matters are done in a manner of breaking boundaries,

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

as it is written, 'For then I will turn to the peoples a pure language, etc., to serve Him with one accord.'

And in all the above there is a special emphasis

With us in [the years] 5658 and 5685,

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

'as He was with our fathers' in the spiritual service of being a chariot to G-d, etc.

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

And this is from the aspect of the virtue of the fixing of Simchas Torah in the days of the week:

The virtue of the entire year - the year 5750,

"Tehei shanat nissim""',

Also the true and complete redemption through our righteous Mashiach,

That through this there is added even more in emphasizing the connection of Simchas Torah to the days of Mashiach in every year.

And one should add,

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

Which,

even one week

(all seven days of the week)

includes all the days of the year,

and certainly three weeks,

a manner of "chazaka"

("In three times it is a chazaka"²)

and we are already entering the fourth week,

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

David, King Messiah,

until it becomes a close preparation for the fifth level — "the fifth to Pharaoh",

that "all the lights are diffused and revealed from it."³".

And the advantage of the fixation of Shmini Atzeres in the days of the week — on the first day:

The reason that every week we begin counting from Sunday,

"Today is the first day of the week,"

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

He,

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

Night and day of Simchat Torah

and 6

So every Sunday after Shabbat is renewed,

that Shabbat is the ascent like Atzilut above time,

and on Sunday it is drawn down.

In the aspect of time⁴.

And the special quality of the first day of Shemini Atzeret—which is called "one day,"

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

But,

that it is called "one" and not "alone,"

in order to emphasize that there is a reality of the world,

seven heavens and earth

and G‑d,

that in the words of the verse,

the Master of the world",

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

that is,

that it is openly evident in the entire world that "the earth is the L‑rd's and the fullness thereof, etc."

And until the end of the psalm — "Lift up your heads, O gates, etc., and the King of glory shall come, etc., Selah"⁶"

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

("Gates of the Holy Temple")

then there will be the completeness of the revelation of His kingship, the Holy One, blessed be He

("King of Glory")

and in an eternal manner

("selah")

And this matter also pertains to Simchat Torah in every year,

since on it [Simchat Torah] the inner essence of Rosh Hashanah is revealed and absorbed,

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

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

(the song of the first day)

at the conclusion of the evening prayer of the night of Rosh Hashanah,

And therefore they read

on Simchat Torah, "In the beginning G‑d created the heavens and the earth."

(as mentioned above, sec. 7)

; and in this there will be added even more in this year

(and similar to it)

from the perspective of the determination of Shemini Atzeret

(and likewise the second day of Rosh Hashanah)

on the first day of the week.

And one should add and connect the two matters - the virtue of the entirety of the year,

and the virtue of the determination on the days of the week:

the beginning of the year of miracles

(first day of Rosh HaShanah)

is on Shabbos Kodesh,

which is in the manner of a "miracle,"

elevation above the reality of the world; and it continues on the first day of the week

(second day of Rosh HaShanah)

the reality of the world.

And it is emphasized also in the service of man - that on the first day of Rosh Hashanah which falls on Shabbat, the service is in spirituality

(recitation of the verses, etc.)

and on the second day of Rosh Hashanah which falls on Sunday, the service is through the blowing of the shofar in actual deed, physically,

that thereby is made "To Hashem is the earth and its fullness, etc." in actual reality.

And so it is also in the fixings of Shemini Atzeret and Simchat Torah on Shabbat and on Sunday - that Shemini Atzeret which falls on Shabbat, the main service is the absorption in the innerness of the spiritual matters,

and on Simchat Torah which falls on Sunday, the main service is to reveal the true reality of all of creation,

that "To Hashem is the earth and its fullness, etc.",

"There is none else besides Him,"

And as is also expressed in the work of food preparation that is done on Simchat Torah

(and not on Shemini Atzeret that falls on Shabbat)

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

by using them for the purpose of the service of "I was created to serve my Maker,"

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

The lesson from the above regarding actual practical service:

As we stand on the day of Simchat Torah,

the conclusion and seal of all

Sefer HaSichos - 5703

the festivals of the month of Tishrei,

in order to continue them through the service of "and Yaakov went on his way" throughout the entire year - there must be an extra emphasis on the unique aspect of this year,

"Year of Miracles",

the miracle of the true and complete redemption,

therefore,

The going out to work in worldly matters is permeated with the consciousness and recognition that the world of itself is in a state and condition that "The earth is the Lord's and its fullness, the world and those who dwell in it."

(as emphasized in the determination of Simchas Torah on Sunday of the week)

as it is revealed

(through our actions and service)

in them the redemption through Moshiach Tzidkeinu.

And in simple terms - the work of a Jew is permeated with the knowledge that Moshiach Tzidkeinu is coming immediately and speedily,

"today" literally,

And together with this,

this is not contradictory to organized work as required by the limitations of the world

[As they asked the Rebbe, my father-in-law, the Admur, our leader of our generation: Is it possible that one requires organized work according to a plan that should extend for several days,

weeks and months, etc.,

at the same time as he declares 'Prepare yourselves all of you' to greet our righteous Moshiach]

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

as was said to Israel when they became a nation,

at the giving of the Torah: 'You have been shown to know etc. there is nothing besides Him,'

that we need to reveal in the world the true reality that "there is nothing besides Him".

And may it be His will - and this is the main thing - that our righteous Mashiach come "today",

literally today

(without quotation marks)

And especially through this that we make good resolutions to increase in all matters of Torah and mitzvot,

increase in Torah study

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

In addition to the lessons

that are common to every soul,

Chitas lessons,

and also the Rambam lessons,

and an increase in the fulfillment of mitzvos with hiddur,

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

starting from the giving of tzedakah for the entire year - 'Keren HaShanah'⁶--',

And so it is with all matters of divine service, each individual according to his own measure,

and in a manner that utilizes all his power to its fullest,

that is,

that his service is in the manner of 'whole and choice',

to the extent that 'the sacred vessels sanctify the full measure' specifically⁵,

corresponding to the above, that the intent is to reveal the perfection inherent in creation itself.

And the main point—that immediately and forthwith there are actualized 'the signs and wonders' of the true and complete redemption 'before the eyes of all Israel',

and each and every one, men, women, and children, 'points with his finger and says, This is it',

And from the conclusion of the Torah we come to 'A new Torah from Me shall go forth'⁴—

And through this there are also made 'the new heavens and a new earth',

the revelation of the perfection of 'These are the generations of the heavens and the earth',

and up to the perfection of the Shabbat day,

'And the heavens and the earth were completed, and all their array'⁷—

during the entire year,

a year of miracles,

and a year that begins on Shabbat—'a day that is entirely Shabbat and rest for life everlasting'⁸—

Immediately and at once, literally.

Sefer HaSichos - 5750

Contents of the farbrengen of 24 Tishrei* 5750 - after the Maariv prayer - explanation of the Mishnah "Three shields there are, etc."

Custom of Israel

(And accepted especially in Chabad)

¹ To study chapters of Mishnah on the yahrzeit day

(Mishnah letters are soul²)

those that begin with the letters of the deceased's name

(this study is different for each individual according to his private name)

and also the chapters of Mishnayos that are common to every soul — the two chapters² studied on the day of the yahrtzeit

(whose conclusion is in four Mishnas that begin with the letters 'Neshama'⁴)

In the first chapter⁵ — several laws,

each law in its own Mishna,

And its general point — different vessels divided into three types regarding impurity: one type that receives impurity of treading; a second type that receives impurity of a corpse and other impurities except for treading; and a third type that is pure from everything,

as explained in the Mishnayos of the entire chapter,

starting from these three divisions in the first Mishnah,

as follows.

We learned: “Three shields there are — a bent shield is impure with treading,

and one with which they play at Kampf is impure with corpse impurity,

and the Arabian buckler is pure from everything.”

My explanation: A "teris" is a shield,

And there are three shields,

Which are three types of vessels that differ in their use,

And accordingly — in their impurity:

The "bent teris" is a shield whose purpose is to protect in war from all sides,

And therefore it is bent so that it can protect all sides of the body from three directions.

And since this shield also serves the purpose of sitting and lying⁶

(in the manner of a chair and a bed)

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

A shield "with which they silence in a kumpan" is a shield used during a game of battle in the field

("Kumpan"⁶ akin to the English term "company")

And in the language of the Ra'av: In the field of the Valley of the Maler, two come, each with his sword in his hand and a small round shield that is not bent in his hand, and they learn to protect each with his shield so that his fellow does not strike him.

And since this shield is not &c 

(and there is no great effort involved in making it)

and it is not the way to sit or lie on it,

but it serves as a utensil for other uses such as eating and drinking and the like,

therefore it is impure

Sefer HaSichos - 5750

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

but not impurity of [something used as a] seat.

"Ditzas HaAravim" is a shield that the Arabs used to make for their pleasure and games, and it is not a functional utensil at all⁷,

That this shield was used for the game of war tactics

(But not to use it in times of actual war)

And it is like that which is stated⁸ "Let the young men rise and play before us" — "They will engage in a game of mock battle with their swords, and we shall see who knows more of the ways of war.""

And since this shield is not a functional utensil because it is a small shield

(Therefore there is no trouble in making it,

that not in "the bent" "and they play with it in conphon")

- Therefore "the joy of the Arabians is pure from nothing".

And in the inwardness of the matters — one should say

(in brief)

The matter of impurity is a spiritual defect² in man's attachment to G-dliness.

And it is understood,

That which pertains more to human life and involves great desire

(He is more "obsessed" with this)

— can cause him a greater descent,

through the enticements of the evil inclination to exploit the matter not in accordance with Shulchan Aruch, G-d forbid.

But not so regarding something that does not pertain so much to man,

there is not so much hold for the opposing side to subdue and cause man to stumble in it.

Therefore: "the bent shield" that brings great benefit and pride to man,

and man's "obsession" with this is in great force — gives room to receive severe impurities; "and one plays with it with a kunkem" — that the benefit and pleasure in this is lesser — "impure"

(only)

"impure from a corpse"; "and the entertainment of the Arabs" — that has no desire at all

(and it was only laughter and "strange" pleasure among the Arabs,

and so forth most matters of "sport" whose benefit is only to cause laughter to the observer)

and that is to say, there is no place for this in human life — "pure from anything".

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

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

in order to "make for Him a dwelling place in the lower realms"⁴.

And in order that the soul fulfill its mission below

(and after all, He [only] asks according to their ability)"

— she was given all the "vessels"

(the things and the powers)

needed in this world,

and first and foremost — the "shields" to "protect" from unwanted matters,

and to make from them

(the vessels)

a dwelling place for Him, may He be blessed.

And in this service — three modes

[for all matters of Bnei Yisrael are divided in the number three,

Oraita Telita’i that was given to the Am Telita’i etc."]

that is, three choices given to man in

His feeling and attitude toward

the manner of his service below:

The first manner: service in the pattern of "the bent one raises,"

that a person is very busy

(entirely absorbed)

in the service below,

and feels that this is a true war that touches his very soul,

and therefore he wages war with mesirus nefesh (self-sacrifice),

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

(In the example of the bent shield, which is bent according to the body.)

And therefore he uses it in all his standing situations and positions,

Even during lying down and sitting.

24 Tishrei

But ■together with the greatest good in this,

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

And he is completely invested in this war and in the "recruits"

(of this lower world)

that protects him,

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

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

that through sitting

(on the throne)

the head is lowered and descends,

indicating a person's descent to lower matters

(and therefore they require a "footstool" that lifts and raises the legs from the "lower")

And for this reason it is "impure with midras",

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

The manner of the—: avodah analogous to a shield "that one plays with in a game",

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

and therefore it is not so clothed in the war and in the "vessels",

and its connection and manner of its relation to

(the vessels of)

this lower world is from the aspect of knowledge and feeling that

(essentially)

it is above this,

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

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

And as explained elsewhere², that the totality of the trials

And the war below is waged because "Awesome is His deed upon mankind"²²,

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

That is, the war and victory of Israel against the sitra achra of this lower world is not connected to its very existence,

For Israel is above all this,

And its descent and service below is only to fulfill the pleasure of G‑d — in the manner of "they play with it in a game".

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

and not a real war

(for the mitzvah itself is above all this)

— behold, also the "Magen"

(Terim)

is not from all sides,

because it does not clothe and conform

(since it is incomparable)

to the very essence of the soul of Israel.

Therefore, when his service below is in a manner of "playing with it in a konfuf"

(Because it is "awe-inspiring matter etc.")

— for even though it is not susceptible to midras impurity

(which comes via a person)

nevertheless, there is room for impurity of a corpse

("impure, impure from a corpse")

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

that came about through a terrible accusation upon people.

The third manner: divine service in the manner of "the joy of the Arabs" — that this raising does not occupy any place at all by the person.

(And this is only for joy and gladness and laughter, and it is not a vessel of use.)

And this applies to the divine service from the aspect of the innerness of the soul.

10,

See the ma'amar 'Vayiten Lecha' and its explanation in the year 5582.

Biurei HaZohar LeHa'ib, page 267 and onward.

The ma'amar 'Vayiten Lecha' in the year 5702.

Likutei Sichos volume 18, page 593.

And more.

Sefer HaSichos - 5703

As Jews and the Holy One, blessed be He, are entirely one⁴ / above all matters of death and impurity

(Above also the matter of terrible accusation against mankind.)

to eternal life

(as it will be in the future)

⁵ — because of the connection with the Reviver of life

("Reviver²⁶ of life will give you life")

and the source of life

("For² with You is the source of life; in Your light we see light")

And even more so,

For the aspect of "Source of life" is only "with You"

(and not You)

a matter secondary and nullified to You,

And as known regarding Israel,

literally a part of G-d from above,

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

And it will be understood based on what is explained in Chassidus*² regarding the theme of the entertainment that the Holy One, blessed be He, will make for the tzaddikim³⁰,

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

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

through which they receive great laughter and pleasure)

That is, a person feels that all of the service below is only a matter of entertainment,

in order to fulfill the pleasure of G‑d.

And since it is

(Yisrael)

Above all the matters below — therefore, all the trials below do not occupy a place for Him.

(And the relationship to His shield is only like a shield that is only to cause laughter to the onlooker.)

For it is not at all comparable to this.

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

(The Holy One, blessed be He, desired)

that is above,

and He engages in this only because it brings the sweetness of Hashem.

(the pleasure of desire)

And therefore it is called the one who brings "Arachin",

and this is his joy and his gladness

(and not that the results are pleasurable in it,

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

that brings gladness to G-d.

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

(Without any war that gives room for an undesirable matter — like the second manner mentioned above)

And as it will be revealed in the future.

According to the above, the connection to the matter of yahrtzeit will also be understood

(in which they learn the mishnah of the Gaon HaLevi)

— the anniversary of the passing of the person,

which is the matter of death.

(and impurity)

that affects man — for here too one can say along the lines of the aforementioned three categories: death that comes because of man's sin

(There is no death without sin")

— along the lines of the first manner mentioned above

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

; the entire concept of death in the world is only because of "awesome in deeds towards mankind",

along the lines of four died because of the serpent

(and not because of another sin)

³² — in the manner of the second way mentioned above; the entire concept of death is only the elevation from this corporeal world,

as was revealed in those over whom the Angel of Death had no dominion³⁴

24 Tishrei

(above also from the matter of the serpent's bite³³)

like Jacob and Moses, of whom it is said,

"did not die"*³,

and the perfection of this revelation for everyone will be in the future to come,

when there will be eternal life

(as follows, sec. 9)

— according to the third manner.

And more deeply: in all manners

(even in the first and second manners)

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

since the soul descended below into a place of impurity and death, etc. — all this is only from the aspect of "awesome dealings with mankind"

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

But a Jew, in his very essence, is,

an actual part of G‑d from above.

Therefore, even if the descent of the soul from a high level to a deep pit causes a state of,

not meriting, G‑d forbid — an ascent occurs in it due to its unity with its very self, which is the source of the matter of life — that there is no remnant in it of death and impurity, G‑d forbid.

And in more detail we can say,

that the manner

(the alef and vav)

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

The ascent by means of the soul's immersion in the river of fire

(that its meaning*³ is to nullify an undesirable matter because of the war below — similar to the matter,

they play with it in a confon",

that has some connection to the matter of impurity — impurity of the dead)

The ascent by means of the pillar between the lower Garden of Eden and the upper Garden of Eden

(Our discussion³ is only about the aspect of inclusion in the upper level — analogous to the matter,

of the Arab sheikh

pure of all")

And these two types of ascents correspond to two kinds of souls

(although in many places these two ascents are explained in every soul)

: Souls that "did not merit" — may G‑d forbid — require immersion in the River of Fire in order to enter the Garden of Eden,

since they are a Jewish soul and need to be elevated.

And in Gan Eden itself, the ascent from world to world is made

(which is an ascent beyond measure)

Through the pillar.

And likewise, the souls after their immersion in the River of Dinur ascend through the pillar from world to world, etc.

[And it can be said,

That also the immersion itself in the River of Dinur in itself

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

but also this itself)

that which is above the soul,

Regarding that which is said*,

For seven times the righteous man falls

(And they said*: all are righteous)

and rises",

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

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

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

(as explained in the introduction to Shaar HaYichud VeHaEmunah)

And similarly, it can be said regarding immersion in the river of fire, through which there is a nullification

(fall)

the comprehension and pleasure of the lower level,

which is along the lines of "seven times the righteous falls and gets up"³*]

And behold,

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

It is understood,

that because of the unity of Israel in the "Source of Life",

so even before the matter of a yahrtzeit,

during their life and vitality in this lowly world — there is accomplished for them

(below, souls in bodies)

length of days and good years,

Because the opposite is not possible,

to harm them

(from the aspect,

a terrible accusation against people")

Sefer HaSichos - 5703

And then the concept of the "shields" that protect a Jew in this lower world is in a manner that is not pushed away, G-d forbid, by the trials of this world,

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

He has Atzmus and Mahus!

And similarly was it by Moshe Rabbeinu: "Moshe⁴⁴ was one hundred and twenty years old when he died; his eye was not dim, nor his moisture fled,"

that the life of his physical body was in perfect wholeness,

and as it is written⁴⁵ "And Moshe went up to Mount Nebo,"

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

that thereby was seen the strength and perfection of his physical powers when he was 120 years old,

for it is not reasonable to say that this was a special miracle, since "the Holy One Blessed be He does not perform miracles for naught"⁴⁵.

And a parallel to this is done by every single one of Bnei Yisrael — a student of Moshe Rabbeinu⁴,

which has in it the aspect of Moshe⁴⁸ — that there is achieved in him the perfection and strength of all powers in materiality,

and from length of days and good years,

"Seventy years, eighty years"⁴ — what does this teach us? — Rather, even 120 years and more than that.

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

(also those who have passed away above and tasted the taste of death)

will be in the future to come,

as "He will swallow up death forever and the L‑rd will wipe away"

"G-d will wipe away a tear from every face"⁵⁸,

For then our righteous Mashiach will be revealed — the aspect of the general Yechidah⁵,

And its parallel in every Jew⁵² — the Yechidah of the soul,

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

As a result of which, an ascent occurs for every Jew,

And worldly matters will be unable to "touch" or harm him

(in the manner of "dreadful deeds" mentioned above)

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

Thus,

That they unite completely with "Life" and "Source of Life" and beyond that.

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

(Not from the side of Israel themselves — that they are connected with G‑d,

but rather)

from the side of "the One who performs awesome deeds upon mankind."

And one should add

([by way of a hint])

the word 'tear' in gematria is 119,

that is missing one combination of the name Elokim

(that has⁵⁴ 120 combinations⁵⁵)

that this causes the matter of death etc.

But 'tear' with the kollel — 102.

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

"And Havayah- will wipe away a tear

(for all the permutations of the name Elokim)

from upon every face".

And this is also the precise language of the verse, "from upon every face",

specifically faces,

for then the innerness of Yisrael will be revealed — Yisrael and the Holy One, blessed be He, are completely one.

54 Tishrei

[And based on this, one can say a hint regarding Moses living 120 years,

completeness of life,

because all the combinations of the name Elokim were revealed to him

(and he is called man and master of Elokim⁵⁷)

and the name Havayah as it says 'And we are what?']

The aforementioned matter is particularly emphasized in the custom of the chassidim",

That the essence of yahrzeit is not connected with undesirable customs and matters,

And on the contrary — on this day they do the matter called "tikkun" etc.

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

And they do together a "siyum" on a matter in Torah.

And to note,

that the matter of the "siyum" indicates the true essence of the passing and yahrzeit — the conclusion of one level in holiness to ascend to a higher level

(as above sec. 7)

And to such an extent,

that even the seventh of Adar

(the passing of Moshe Rabbeinu)

is transformed among Chassidim

(and in particular of Chabad)

from a fast day⁶¹ to a day of a Chassidic gathering,

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

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

In the true and complete redemption,

"And the Lord will wipe away tears from all faces".

And especially that we have already gone through all the sufferings of exile,

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

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

Then surely the ultimate unity with the "Source of Life" will be revealed immediately and at once,

"And your eyes will behold your teacher"⁶⁵,

And more than this — His very essence,

As above.

And with this it is simply understood the declaration that the entire year is a 'year of miracles'⁶⁶ — because they are connected and united with the Essence and Being,

Which for the Almighty is the simplest thing — it cannot be otherwise!

And especially as we stand after Simchat Torah when we begin the Torah anew,

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

"The new heavens and the new earth"⁶⁸.

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

That the song of the day⁶⁸ — "The earth is the L-rd's and its fullness, the world and those who dwell therein"⁷⁰.

And they are already after Isru Chag on the second day of studying the "Torah Chadasha"⁷¹,

And they entered the day

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the third, in which it was doubled that it was good⁷²,

after the Maariv prayer and the recitation of "Ach Tzaddikim Yodu Lishmech Yeshvu Yesharim Et Panecha",

which,

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

and "A new Torah shall go forth from Me"⁷²,

With all blessings and successes,

Until infinity and without end.

[The Rebbe Shlita gave each person two dollar bills to give them

(or their exchange)

to charity]

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and 7