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

We are currently at the conclusion of the month of Tishrei,

the time of "VayYaakov halach l'darko" - when every Jew is about to enter the daily life of the new year,

after all the holidays of the month of Tishrei,

which is abundant in festivals²,

to carry out his personal service and mission in the world,

each person under his vine and under his fig tree?

The transition from the month of Tishrei to the ordinary routine of life, as in the rest of the months of the year, is particularly marked by Shabbos Bereishis" - which contains within it two opposite things:

The life and totality of the month of Tishrei⁵ - being the concluding Sabbath of the month,

when the ascent and completeness"

(and they will be brought⁷)

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

(Shemini Atzeret and Simchat Torah,

which

(they hold fast)

connect together and bring into the inner dimension all the festivals of the month of Tishrei")

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

the first "weekday" month of the new year

(which has no festivals etc.)

when the primary service of "Vayelech Yaakov Ledarko" begins,

Specifically in his path - in matters of the world and its mundane affairs.

And as the well-known word of our Rabbis, our leaders,

That just as one positions oneself on Shabbos Bereishis,

So goes the entire year.

Sefer HaSichos - 5750

As² it is also hinted at in the word

(Shabbos)

Bar Ashich - from the language of beginning and head - the start and head of the year.

In particular, since Parshas Bereishis is also the first parsha in the Torah — the beginning of the reading of all the parshiyos that

follow,

which one reads and must live by throughout the entire year.

And also the content of "Bereishis" indicates the beginning of

(the service in worldly matters: by reading the verse in the Torah, "Bereishis bara Elokim es hashamayim v'es ha'aretz" — the creation of all worldly matters is renewed for the new year

(because "He looked⁵ into the Torah and created the world,

so a person who engages in Torah sustains the world^*"

In simple terms, one can say,

that the two matters of Shabbos Bereishis

(the conclusion of the month of Tishrei,

and the beginning of the new year)

are connected to each other - according to the well-known fact that

(the month)

Tishrei is the letters of Rashitay,

the head

(Purchase from the entire year,

and the festivals of the month of Tishrei

that all the days of the year,

are the weekdays,

the day of entering the cheder,

the day of Bar Mitzvah and other days of a person's life and his events, they all receive from this Shabbos Bereishis.

And see also the sicha of Simchas Torah 5697

(Sefer HaSichos 5696-5700 p. 203)

See also Sefer HaSichos 5749 p. 22-21.

Are general festivals from which it is drawn upon the entire year¹\"; and this is accomplished through the medium of Shabbos Bereishis - which is the conclusion of the month of Tishrei.

(Reishis)

And the beginning of the 'weekday' year,

Beginning from

(Shabbos Mevarchim)

the month of Cheshvan,

as above.

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

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

from one extreme to the other,

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

abundant

(and the majority is like all of it)

On the festivals,

and the main and general festivals,

beginning from the High Holidays,

Rosh Hashanah

(Aseres Yemei Teshuvah and awe)

and Yom Kippur,

and then Sukkos and Shemini Atzeres and Simchas Torah.

And in the language of the Midrashim: The seventh month is "sworn in everything,"

winepresses within it,

blessings within it,

forgiveness within it, etc.": Corresponding to these, the months after this

(beginning from the month of Cheshvan)

are primarily connected with the daily, everyday work in the world,

mundane matters

(to the extent that the month of Cheshvan has no festivals at all)

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

Shabbos Parshas Bereishis, Maggid HaChassidus and Erev Rosh Chodesh Menachem Av

Conclusion and removal of vanity from Tishrei,

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

Creation of the entire world anew.

And it could be said,

that the power for this

(union of opposites)

comes from the portion of "V'zora" which is read on Shabbos Bereishis - "In the beginning, G-d created the heavens and the earth."

Until the end of the portion - "And Noah found favor in the eyes of G-d."

On "In the beginning G-d created" Rashi explains: "This verse says nothing but 'interpret me',

as our Sages said²¹ for the Torah which is called "the beginning of His way" and for Israel who are called "the first of His harvest".

Then Rashi continues: "And if you come to interpret it according to its simple meaning, interpret it thus:

In the beginning of the creation of heaven and earth, and the earth was void and darkness, etc.

(this is how it was)

And G-d said, 'Let there be light,' etc.

that there is no 'beginning' in Scripture that is not attached to the word after it".

One must understand: "In the beginning God created" goes, according to the plain meaning of the verses, about the creation of the heavens and the earth with all the details of creation

(as it speaks in the continuation of the verses)

And as Rashi himself says,

that his second commentary

(that "In the beginning" refers to the creation)

is "according to its plain meaning",

Thus, the first explanation is "darshuni".

So why does Rashi bring the drasha at all?

(when the essence of Rashi on the Torah is the simple meaning of the verse²⁴)

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

but on the purpose of creation - "for the sake of the Torah etc. and for the sake of Israel" - which they preceded creation in an incomparably higher manner than creation²⁴?! Even if Rashi needs

(for some reason)

to bring the drasha,

he should have at least prefaced the explanation "kifshuto",

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

Similarly, we find at the end of the parshah - "And Noach found favor in the eyes of Hashem": Even though the Almighty - the Creator of man and the Creator of the world - is beyond all comparison with all the creations that He created,

the verse says that a flesh and blood

"found favor in the eyes of Hashem"!

From this we see

(air)

the connection between the beginning of the parshah and the end of the parshah

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

- then in both of them it is emphasized how an infinite matter connects with the creation below: at the beginning of the parshah - the connection of Torah and Israel with "

("In the beginning God created etc.")

the heavens and the earth"; and at the end of the parshah - the connection and grace of Noach with the Almighty.

One could explain this as follows:

Sichos - 5750

Although [it says] "In the beginning God created the heavens and the earth"

(the heavens including all their offspring, and the earth including all their offspring³ / and in the language of the Rambam^*: "All existences from heaven and earth and what is between them exist only from the truth of His existence" - it is understandable in human intellect³⁰

(even from a non-Jew³,

and certainly in the intellect of "believers, children of believers"³²)

then the Supreme One

(the Creator of the world)

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

even to the entirety of the concept and definition of existence

(Just as existence is in a created being/ and moreover - the Almighty is beyond comparison even to His creative power,

That not in this does the essence of the Almighty consist, that He is the Creator of the world³³

(Because if not - the question arises

(according to human intellect)

: How can He have the power to create an existence if He is comparable to it?)

And as it is emphasized in the scriptural phrase "In the beginning G-d created,"

As the Ramban³ explains,

That "in the Holy Tongue, for bringing forth something from nothing there is only the term 'bara' (created),"

And the simple interpretation of "yesh me'ayin" (something from nothing) is

[Not only from the aspect of "ayin" (nothing) relative to the yesh (something),

But because the yesh has no comprehension of it, it is an-

called "ayin" from the perspective of the created being³⁵,

But]

The true "yesh me'ayin" (something from nothing)³⁵,

a true innovation,

an innovation from absolute nothingness and nonexistence,

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

there was no existence at all

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

according to the teaching of the Baal Shem Tov³⁰,

that the creation of the world occurs anew at every moment,

And "If the letters from the Ten Utterances by which the earth was created during the six days of creation were to depart from it at this moment, G‑d forbid, it would revert to absolute nothingness and nullity."

(And he adds and emphasizes:)

as before the six days of creation literally."}

And in particular according to the explanation in Iggeres HaKodesh³,

Then the creation of ex nihilo is only through the Supreme One alone.

("His essence and being")

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

"And therefore He alone, by His power and ability, can create ex nihilo and absolute nothingness literally, without any other cause or reason preceding this existence."

And also in order that the creation

("created")

should come into actuality, there needed to be a great tzimtzum

(the first tzimtzum / that only afterward was left a place for

("further")

a reality"³,

But this is not the case before the tzimtzum and before all matters,

even the highest lights and effluences - there was only the Supreme One Himself,

Essence and Being,

As He is infinitely higher than all existences and than all categories of existence,

And also above the title Creator and "the truth of

Shabbos Parshas Bereishis, from Mibe'er HaChassidus and Aruch HaShulchan, ch. 48

?5

the existence",

As mentioned many times that the Almighty is higher than all matters and attributes,

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

Negation of the positive and negation of the negative"

(Because a negation indicates a connection⁴/ but since we have no other description with which to call Him - we say "negation of all descriptions".

From this it is also understood regarding the reason for creation - that since creation comes from the Most High Himself,

who is above all existing things and the limitations of intellect which He created yesh me'ayin

(even to the point that intellect itself compels this,

as above)

- therefore it is understood,

So the true 'reason' of the Above for the creation of the world is above all reason, logic, and intention,

And in the well-known expression⁴ - only the Holy One, blessed be He, desired to have for Himself

(may He be blessed⁴)

a dwelling in the lower realms,

And as per the teaching of the Alter Rebbe⁴⁴ - that on a desire, there is no question.

From this it is understood,

that since the coming into being of creation is from His Essence, may He be blessed,

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

"All beings etc. were not created except

See Sefer HaSichos 5749, Vol. II, 7' 703 and onward.

Above, p. 5 ff.

And certainly.

from the truth of His existence",

And His Essence, blessed be He, desired to have a dwelling place in the lower worlds - even though the world is undeserving of the Most High,

it can be unified with the Most High Himself.

And this is accomplished through Jews and Torah,

which are prior and above the world,

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

And together with this - they find themselves in the world and there one sees their superiority

(as follows)

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

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

that is, for His essence and being, may He be blessed⁴.

And the explanation of the matter:

Just as the Almighty is entirely above all existence,

and together with this He has connected Himself with existence

("all existing things etc. were not found except from the truth of His existence")

- so too,

so to speak,

Regarding Jews and Torah:

The Almighty chose the Jews with His true choice — "You have chosen us from all the nations"⁴⁷ — which is a true choice not because of a reason or any inclination,

so that this choice is solely with the Almighty⁴, for He is above any definition of existence

(above anything that can be a reason or inclination,

similar to the

Sefer HaSichos - 5703

matter of "desire" about which there is no question,

as above)

From this it is understood,

that

(the true choice of the Most High in)

Jews - express and highlight the truth of the Most High,

as He is above all matters.

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

The Torah and the Holy One, blessed be He, are entirely one.⁵

Together with this,

Has the Supreme One sent down Jews and Torah in the order of Hishtalshelus until into this low world,

And because of this, "You have chosen us"

(above the category of reason and level)

Becomes drawn down into the existence of the world,

Where there are boundaries of intellect,

Reasons and explanations etc. - see the advantage of Jews over other nations

(a wise and understanding nation⁵¹,

Bashful, compassionate, and bestowers of loving-kindness⁵²,

and the like)

and the virtue of

(the wisdom of G‑d)

Torah in relation to the other wisdoms of the world

(for it is your wisdom and understanding in the eyes of the nations⁵⁵)

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

(within and from the perspective of its limitations)

His unity, may He be blessed, should be revealed,

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

for Him in His very Essence.

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

(the creation of the world)

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

The purpose of creation - right at its beginning - is because of G-d's desire to have a dwelling place in the lower realms,

in order that there He will reveal His oneness.

Therefore, right at the beginning of creation, it was established into the reality and parameters of creation,

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

so that even within the parameters of the world, it appears that Jews and Torah are "reishis,"

reishis relative to the other nations,

and reishis relative to the other wisdoms⁵⁵.

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

a dwelling place for His very Essence, may He be blessed,

until in the world one even hears the quality that Torah and Israel are "Reishis" before the Most High - Reishis in essence

(not as this is compared to some other type,

but merely because "You have chosen us")

And based on this it is understood why Rashi precedes the commentary

("Seek Me")

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

Because the explanation is not only no contradiction to the reality of the world

(the simple explanation in

Shabbos Parshas Bereishis, from Baal HaTurim and Or HaChaim, 48

"Bereishis bara")

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

(Even until then, in "et hashamayim ve'et ha'aretz", one simply hears the virtue that Torah and Jews are "reshit" relative to the other parts of creation.)

Accordingly, it is also understandable: "and Noach found favor in the eyes of G-d" at the end of our Parsha:

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

above any matter of reason and difficulty etc.

(in the manner that on a "desire" there is no question)

in the manner like "You have chosen us" as mentioned above

[And as is known, the remembrance of Noach is "from the essence of the virtue of our Nasi"*ק,

And as is known⁵⁷, the concept of "chen" is beyond reason and intellect,

It is not connected to the service of man"⁵,

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

Only because of this,

It later evolves that also in the world there are reasons and virtues in Noach relative to other people.

Based on the above, one will also understand the concept of Shabbos Bereishis:

Tishrei letters of the shita

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

Regarding

the rest of the months of the year

(the service in the world)

is in the likeness of Torah and Israel,

which are "first" in relation to creation.

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

(First comes the Above/ incomparably higher than creation,

and the "reishis" within the parameters of creation itself - similarly, this also applies to the month of Tishrei,

that in addition to the fact that it is entirely higher than the other months of the year

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

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

And it can be said,

that the two matters

(in "Beginning")

emerges as the completeness of the revelation on Shabbos Bereishis,

And when one then reads in the Torah "Bereishis bara etc." until "And Noach found favor in the eyes of G-d" - and from this also emerges in this,

And when Shabbos Bereishis is the connecting intermediate,

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

(the essential Beginning)

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

(The service in matters of the world)

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

not only in matters of holiness,

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

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

so it goes',

for Shabbos Bereishis has within itself both the 'beginning' that is above mundane matters,

And both the "Reshis" which is roughly the avodah throughout the year,

So that even in worldly matters, his level is felt,

that he is "Reshis"

[As per what was said above,

that Jews have the power to rise up in the world,

because they are "Reshis" also in the boundaries of the world]

Sefer HaSichos - 5703

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

which then reveals the perfection

(VaYechulu)

of the entire Maaseh Bereishis,

And in our case—that Shabbos Bereishis

(when it is the elevation and perfection of Shmini Atzeres and Simchas Torah—the absorption and inner dimension of the entire month of Tishrei)

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

beginning from Rosh Hashanah when it is said, "Make Me king over you"⁵,

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

Until the perfection in this is "You have been shown to know, etc., there is none besides Him"•⁶ on Shemini Atzeret and Simchat Torah,⁶,

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

Beginning from

(Shabbat Mevarchim)

the month of MarCheshvan,

When then begins the season of rains — connected with weekday matters,

Plowing and sowing etc. — that one should reveal His unity, may He be blessed, in the entire world,

One should hear and see that "all existences etc. were created only from the truth of His existence."

And more specifically - it is drawn from Shabbos Bereishis to all the days of the year through all the Shabbosos of the year

[As the saying of the Alter Rebbe,

that "the illumination of Shabbos Bereishis shines in all the Shabbosos of the year"]

Every Shabbos has two matters: it is the perfection and summation of the past week

(up to the manner of "Vayechulu")

And from them⁶⁵ are blessed*⁶ all the days of the coming week.

And one can say that in every Shabbos and Shabbos there are in them both levels of "Reishis" - which are incomparable to the other days of the week,

And from this it is drawn into "Reishis" in relation to the days of the week.

And as is known, the six days of the week

(chol)

correspond to the six attributes,

and in this consists the essence of the service,

Moshiach's Shabbat corresponds to Malchus or Kesser,

And it comes to each of the six middos as a unique matter - beyond comparison -.

And in avodah: Shabbat is generally connected with mochin,

And the six days of the week - with

(clarification and refinement of the)

middos.

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

And mochin is only as much as is necessary for the clarification of the middos,

Mashal in the seventh millennium,

a day that is entirely Shabbat and rest for the life of the worlds⁶⁵ - will also be the service of the mochin from themselves

(as explained in B.N.M.,

that in this time there is the conquest of the seven lands,

corresponding to the seven middos,

which essentially - they are six middos,

and in the future to come will be the conquest also of the three lands,

Keni, Kenizi, and Kadmoni,

Corresponding to the three mochin)

Since, however, that by tzaddikim

(and similarly by all Jews - and the verse says 'all of them are tzaddikim'⁶)

is "עולמר תראה בתייר""⁶,

is also in this time present

(similar)

the service of the mochin themselves - such that one has the

Shabbos Parshas Bereishis, from the beginning of the chapter and until the end of the chapter, 48.

Completeness of all ten faculties of the soul,

the "community" that is within a person⁷.

One of the practical implications in actual service of the above-said:

Since a Jew has the ability to bring about that in the reality of the world

(and the boundaries of the world)

should be revealed Divinity,

Until His Essence, may He be blessed - it is understandable,

that the main work of his must not be in a manner of breaking the world,

negating and breaking the world,

but rather - refining the world⁷¹,

finding the ways according to the instructions of the Torah how

to utilize every item in the world,

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

Because this is the true reality of the world - "m'amitas hametzi'us".

And as is known the story⁷⁷,

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

The reason for this was,

Because the lid was a shiny one,

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

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

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

The Tzemach Tzedek said that the grandfather's matter was not about breaking; he did not break,

neither himself nor the other.

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

and the grandfather removed the connecting string.

Since the story reached a conclusion,

all Jews,

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

(not break,

very)

use for a thing of good and holiness.

Even when the thing itself does not occupy a place with him,

For example and akin to how by the old Rebbe the taste of a sniff of tobacco did not occupy a place⁷

(Even though the matter of sniffing tobacco

Sefer HaSichos - 5703

is maintained according to halacha⁷⁵)

- he does not negate the thing

He does not put it aside,

and likewise, that he does not break it)

Rather, he seeks ways to utilize it for a holy matter that is worthy of him

(For example, as the Alter Rebbe used the cover to ensure that his head tefillin were in their place)

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

that the physicality of the world

(including a sniff of snuff)

does not take up any space for him at all,

but as the well-known saying - "The entire world is worth a sniff of snuff,"

that it really takes up little space

(only - like a "sniff of snuff")

But still, some sort of place of perception

(like a 'smell of tobacco')

- He must certainly use his things for matters of goodness and holiness.

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

That for most people, the world is worth more than a "smell of tobacco",

And he derives pleasure from certain worldly matters - he must primarily use this for good things,

According to the instructions of our holy Torah.

For example: when he has a box with a lid

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

(and in order that they not fall out—

one needs the cover and the connecting thread)

- he uses it to give charity for adornment of a bride, etc.

And regarding practical application:

Taking into account that as one conducts oneself on Shabbos Bereishis, so it goes the entire year—everyone, men, women, and children, understands

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

(Program)

On the avodah of "Vayakev halach ledarko",

To "unpack the bundles" that one has collected during the month of Tishrei - each in his own matters in his daily life,

Each man under his grapevine and under his fig tree,

Come home,

to work,

in school and so forth.

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

Both the individual lessons,

each one according to their own measure,

and both the general lessons common to every soul,

like the Chitas lessons

(Chumash, Tehillim, Tanya)

; adding in the fulfillment of the commandments with beautification,

and especially - in the mitzvah of charity

(which is equivalent to all the mitzvahs⁷⁴)

Including - by giving tzedaka to the "Keren HaHassagah"

(a general fund from which tzedaka is distributed every day during the days of the year)

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

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

by making from them uses—

ש״ס בראשית מבה״ח ועד״ח מ״ח

The holiness of sacred objects and vessels used for mitzvos,

even [just] a mitzvah alone.

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

and especially — to bring closer to Judaism those Jews who were not privileged to receive a proper Jewish education

(not through their own fault, G‑d forbid,

but rather because “a dreadful decree was issued against the people”⁵⁵ and the like)

And the emphasis on this specifically now — because,

As it appears,

this is the only explanation

(that there is no other explanation)

for why Moshiach has not yet come - because we are waiting to go out to a Jew who does not yet know that we are waiting for him,

and take him by the hand

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

in pleasant ways and in ways of peace,

Out of love for a fellow Jew — and to bring him back to his true essence and life — Torah and mitzvos,

which are our life and the length of our days.

And this service pertains to every Jew,

from woman to child — as we see that a heartfelt word,

even from a small child,

can have a very strong effect also on a Jew who is for a time distant from these matters,

and even if it does not work immediately — it will surely work after some time,

after the listener thinks about it.

And they explained to him etc.

And especially when speaking to him words that come from the heart,

And they tell him that Torah and mitzvos are truly not a foreign thing, G‑d forbid and G‑d forbid,

Only that it is his inheritance,

And moreover — his true existence,

Being a Jew,

Who has a part of G‑d from above, literally.""

And furthermore, and mainly,

So in him it can be dependent that all other Jews,

including the great ones of Israel,

and all the souls of all generations,

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

Therefore it is understood,

the necessity for tov in the avodah.

And in order to bring this to fruition with more success - it is worthwhile,

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

In addition to his other daily lessons,

including the lesson from the expression 'to estimate' - what more can I do to hasten the coming of our righteous Moshiach?!

And in this there is even more strengthening - when one discusses it with another Jew,

and with many Jews,

as discussed many times, the strength that comes from a resolution taken in public¹.

May it be His will that through the additions in our deeds and service - this should already be actualized,

so that from 'Noach found favor in the eyes of Hashem' there should immediately be the completion of 'Go for yourself from your land... to the land that I will show you'

(Which is called a "joyful week"²)

As one goes out of exile

(Padan

Tanya ch. 2.

See discourse Hachalatzu 5709 ch. 10.

Sefer HaSichos 5702, p. 30.

- 5703

Teitzei⁴,

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

82 Sefer HaSichos

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

in the true and complete redemption,

And it becomes a novelty throughout the entire world - "the new heavens and the new earth"⁵⁹,

and a new Torah from Me

Sefer HaSichos - 5703