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

Shabbat Mevarchim the month of Shevat, blessing Jews for Rosh Chodesh Shevat,

which in itself includes the entire month,

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

the day of histalkus-hillula of the Rebbe, my father-in-law, the Nasi of our generation,

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

And He brings salvation within the land"².

So it is opened on the day of the hillula every year.

("These days are remembered and performed"^ and on the contrary - each year there is an addition and elevation to it.

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

that "the Nasi is everything"⁵ - this relates to the entirety of Israel,

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

(which is blessed during the Shabbos)

everyone must strengthen themselves in "all of his deeds, his Torah, and his service" of the Baal HaHilula,

to go "in the straight path which he taught us from his ways, and we will walk in his paths, etc.".

And with special emphasis on the 10th of Shevat this year

(the year 5750)

When we conclude forty years since the histalkus

(in the year 5710)

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

because after forty years there is ^ ^,

n _adaas " haRebbe"*.

It is obvious that there are many studies and instructions that one can and must derive from the Tenth of Shevat,

in fulfilling “all his deeds, Torah, and service” of the Baal HaHillula

(which includes many deeds, Torahs, and services)

But the first thing that strikes the eyes of everyone

(without any contemplation or reflection)

— is the date

(date)

From this day: the tenth of Shevat.

And based on the known principle that everything is with Divine Providence and contains a lesson in the service of G-d,

It is understood that the number of this day - the tenth

(of Shevat)

- when "all his deeds and Torah and service" stands openly and completely - it expresses the content of the service of the Baal HaHilula,

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

and a lesson understood simply for every Jew,

Men, women, and children,

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

(Because "the Nasi is everything")

And the explanation of the matter:

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

Sefer HaSichos - 5703

That is,

that the virtue of the tenth consists in that it is,

holy to G‑d"⁴.

In "kodesh" there are two extremes"•: on one side, "kodesh" is

(the tenth)

separated and above all matters

(holiness from the term separation"•)

Until "Kodesh Mila B'Garme"": Together with this, regarding matters of holiness it states that "all who touch them become holy",

This includes all details

(which affect him)

and makes them - holiness.

And it can be said that this also corresponds to that the tenth is the

(number of the)

letter Yud: Yud is but a point,

What is higher than form and details,

What this hints at and refers to the essential point which is higher than all matters; and together with this, the point is

includes everything in itself

(similar to the point of the core essence)

The matter - in its root above: Yud

(the acronym of the Name Havayah)

goes on the Aibershter,

which is

(e.g., 'Kodesh LaHashem')

higher than every form and detail

(until that it is not⁵ alluded to in any letter or any thorn)

"': and together with this, the Yud is the

point - the holy spark - of 'truth of its existence'⁷' which is found in every thing

(in 'all existences'⁷')

Beginning from the soul of a Jew

(a part of G‑d from above, literally•")

which is alluded to in the letter yud"

(Chochmah)

And likewise, the divine spark which brings into being, gives life, and sustains the created being

(brings into being every moment anew,

According to the teaching of the Baal Shem Tov"²)

is hinted at in the letter Yud,

as it is known that "the name⁵ Havayah means that He brings everything into existence from nothing to something"

(Havayah from the term 'brings into existence'")

and the Yud "indicates the action that is in the present tense and always"⁵.

And in more detail, it is likewise in a Jew

(and in every created being)

G‑d goes upon the essence of the soul — the point of Judaism,

the Pintele Yid — which is beyond depiction; and this is the innermost aspect that permeates all of his soul-levels

(Tehorah,²⁵

You created it,

You formed it,

You breathed it into me, and all of his powers of the soul and garments.

And so it is with every created being: the spark of holiness that animates the thing,

is holy and separate,

A G‑dly spark,

higher beyond comparison to the world: and together with this, this gives life and brings into being the thing

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

Parshas Shemos,

23 Teves,

Meivorchim haChodesh Shevat

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

[a harp of ten strings in the right hand*¹,

The tenth cow²⁵,

The tenth song*²,

And more]

- Because the concept of the Geulah is: the redemption,

the revelation of the truth of each thing

(which is his redemption and completion - that he is redeemed from the concealment and hiding that covers his true existence)

- the single point of 'the truth of His existence' - the concept of "tenth"

(yud)

And therefore the redemption will come and be the completeness of ten in all matters - as is known that the number ten indicates completeness²⁷ - because in ten is expressed the completeness of the revelation of G‑dliness in every matter.

With this is also understood the concept of "tenth"

(yud)

- "the tenth shall be holy" - in divine service:

The purpose of all creation is,

that a Jew should reveal the

(part)

"the tenth" in itself - his soul

(the point of Judaism)

and

(through this -)

reveal the “tenth” - the G‑dly spark - in all things in his portion in the world until - in the entire world,

so that from every thing with which a Jew comes into contact he makes of it “the tenth shall be holy to Havayah” - an object of holiness

[and the perfection of this will be in the future - when “the glory of Havayah will be revealed and all flesh together will see that the mouth of Havayah has spoken”²]

Accordingly, one will understand how

"tenth" gives expression to the content of the day of the hilula: On the tenth of the month of Shevat:

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

he is holy, separate, and elevated from all the people

(in the language of the verse - "from his shoulder and upward, higher than all the people"²)

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

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

(and primarily)

the life of man'—,

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

("who takes them out and who brings them in"²‣)

And this is in the manner of the concept of "the tenth shall be holy": holy and separate,

until "kadosh mela begarmei'—"

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

And although this is the concept of every Nasi,

it can be said that this comes out more openly in His Holiness, my father-in-law, the Rebbe, the leader of our generation — the day of whose yahrzeit

(since all his service stands openly)

is on the tenth day of the month

[and in the month of Shevat — corresponding to Yosef,

the first name of the one whose yahrzeit it is]

— because he is a Nasi in Israel in the footsteps of Mashiach,

Until - the last generation of exile,

And then one had a "taste"⁴'

A revelation of the matters of the future,

Including the revelation of the matter of "the-

Sefer HaSichos - 5750

The Tenth shall be holy" for the future

(As above/and thus it emerges openly that the day of the hillula of the Nasi of our generation is on the Tenth of the month.

The concept of "tenth" expresses the content of the avodah—the unique avodah—of the Baal HaHillulah:

Through the revelation of Toras HaChassidus in general,

nishtama v'nishtama d'nishtama d'Oraysa

[starting from the Baal Shem Tov – founder of Chassidus in general,

and his successor – the Maggid,

and afterwards the Alter Rebbe – founder of Chabad Chassidus,

and our Rabbis, the Nesi'im, his successors]

– which was revealed specifically in the latter generations – a special koach was given to carry out the avodah of "tenth",

To reveal the soul⁵ in every Jew■"

And also the “soul” – the divine vitality – in all the creations of the world,

Until making the entire world a dwelling place for Him, blessed be He, in the lower realms,

And through this – bring the true and complete redemption,

It is known that through “Your springs will spread outward” comes “Master has arrived” — here, King Moshiach⁷.

And in the actual service itself

(of revealing the 'Yud' in every Jew and in every type in the world)

There came an addition and a novelty through my revered father-in-law, the Rebbe, leader of our generation.

(And especially being,

that he is the Nasi of the last generation

in exile)

- as discussed several times,

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

until he ordered to translate Chassidus into other languages,

until he came to the lower hemisphere

(where the Torah was not revealed openly"■)

And settled there and expanded there incomparably all the activities in disseminating Torah and Judaism and disseminating the wellsprings outward,

as in 'outward' that has no outward beyond it,

and in a manner of constantly increasing and light,

but multiplies and multiplies.

As it is also hinted in the name of the Baal HaHilula - "Yosef Yitzchak"²⁵■: "Yosef" is from "Yosef Hashem li ben acher""⁴,

And as is known, the explanation of this⁴,

That this refers to the service of transforming that even in and from the aspect of "other" one should reveal and make a "son" to Hashem — that is: the service of revealing the Yud

(Tenth)

In every thing,

Even also in "Acher",

A Jew who visibly does not yet see in him his corporeality,

And so too in the aspect of "Acher" of the world - the physical things which are concealers and obscurers of G-dliness - there should be seen openly in them the holy spark which is constantly bringing them into existence, giving them life and sustaining them.

"Yitzchak" is from the phrase "all who hear will laugh"

Shabbos Parshas Shemos,

2 Teves,

Mevaser Chodesh Shevat

ly''''■ - service out of laughter and joy,

And true and perfect joy is specifically when it encompasses all the details of the man

(and of his environment)

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

and in addition to joy in Torah and mitzvos,

also joy in permissible matters,

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

(because this can disturb the joy of the soul)

Accordingly, it is understood,

that the day of the hillula - the Tenth of Shevat

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

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

and in every thing in the world.

And to add,

Then the tenth day is among the number of days of the month,

Which hints that the aforementioned service of revealing the 'tenth' must be in a manner of month, from the term renewal,

And especially in accordance with

the teaching of the Baal Shem Tov - that the coming into being, vitality, and existence of creation

(through the G‑dly power - the Yud - within it)

is renewed every single moment anew; and so too the vitality that a Jew receives through his soul

(a part of G‑d above)

is renewed in him every single moment⁴⁴.

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

corresponding to Yosef - alluding to the service of "Yosef Has³¹ li ben acher".

According to the above, it is understandable the special service of Shabbat Mevarchim the month of Shevat:

Blessing of the month and Kiddush Levanah - through every Jew

(according to Jewish custom)

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

(in the service of man)

The service of blessing and sanctification of every Jew

(those who are comparable and count to the moon⁵■⁴)

That in the service of a Jew, a blessing and new continuation must be drawn forth

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

- A new manner of service.

And in every month - the innovation is according to the content of this month.

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

including the special day within it - the tenth of Shevat - stands the innovation of service

("May He renew it")

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

• Or every Jew blesses and draws down and reveals

(He “proclaims” openly)

the yud — the soul — within himself,

and the yud — the divine spark — in all details of his portion in the world,

through his using it for the purpose of his creation — to fulfill the will

Sefer HaSichos — 5703

of the Creator.

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

(even — “upon all his people, the House of Israel”)

Then, when they, he should also be the one who renews it - such that he brings in holiness

(revelation of G-dliness)

in the entire world.

And the one who renews it is with all six expressions of blessing: "for life and peace, for joy and gladness, for salvation and consolation,"

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

[And one can say that these six expressions are also corresponding to the six summer months and six winter months,

The blessing and new continuation in the service of the renewal is drawn upon and in all months of the year]

And one concludes "And let us say Amen,"

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

(victory)

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

And as known that "Amen" equals in gematria Hashem Ado-nai"⁴,

And this indicates the revelation of G‑dliness

(Havayah — which is above the world)

in the existence of the world

(which is animated by the name Ado-nai,

the attribute of His kingship, may He be blessed⁴)

As it is also hinted in the acronym of “Amen” — “G‑d, faithful King”⁵⁰,

that the name A‑l

(Root and source of all effluences⁵)

is drawn down and revealed until into “king,”

His kingship in the world,

and in the manner of “faithful” — forever and ever.

And the effect of the Blessing of the Month

(in

world)

is to such an extent,

So this also opens up even in the lowest levels,

such that one does not need to come to say "Av HaRachamim",

because its effect is accomplished through the Blessing of the Month itself

(which includes also "for salvation and for consolation",

the consolation for all opposing matters)

And from the Blessing of the Month one proceeds directly to "Ashrei Yoshevei Veisecha",

which alludes to the perfection of the service — the sitting in "Your house",

The true House - the Third Holy Temple

(And that "great is the Sanctuary that is given between two letters, as it is said⁵⁴ 'The work of Havayah is the Sanctuary of Ado-nai'"⁵⁵,

because there will be the union of Havayah and Ado-nai⁵⁶)

In the true and complete redemption - when the perfection of 'the tenth shall be holy' is revealed.

And to add,

that the matter is further emphasized by the fact that the month that blesses

(the month of Shevat)

is the tenth month

(month of Teves)

Since Shabbos Mevorchim HaChodesh is always on the

(last)

Shabbos of the previous month,

it is understood,

So in addition to that which each blessing of the month

(on Shabbat Mevarchim)

is according to the special content of the month being blessed

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

it is also according to the month that blesses

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

That is,

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

Parshas Shemos,

23 Teves,

Mevarachim Shevat

and 24

related to the content of the month being blessed.

And in our matter, this is seen clearly: the blessing and empowerment for the service of the tenth of Shevat

(The special day of the month of Shevat)

- One receives from the month of Teves - the tenth month.

And to add,

that the aforementioned content of "The tenth shall be holy"

(the two extremes in this)

is also emphasized in the tenth month: meaning that with what the month of Teves is the tenth month,

the tenth shall be holy

(holy and separate)

It becomes drawn and permeates all of reality - as Chazal state that the month of Teves is 'a month in which the body enjoys from the body'⁵⁷,

And as discussed above⁵ the explanation of this,

that the body above, so to speak,

(the true existence)

enjoys from the body below

(the created existence/ and the Essence of the Infinite One, blessed be He,

(which is above all matters)

is connected - and moreover He derives pleasure, so to speak, from -

(the service with)

the body below specifically.

In all of this, it comes to [light] from the establishment of this year:

Rosh Chodesh Shevat

(which is blessed from this Shabbos,

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

Comes out on the day of praise

[In addition to the fact that the entire year began with the holiday of Rosh Hashanah that fell on Shabbat]

: The holy Shabbat gives additional strength for the work of drawing down and revealing holiness - even the holiness of Kodesh Melah Bigarmi

(Holy Shabbat)

- in a Jew,

even in all matters of

the world,

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

(spark of holiness)

captive⁵.

Until the complete revelation of the holiness of Shabbos in the world - in a day that is entirely Shabbos and rest for the life of the worlds"/ at the descent of the third Beis HaMikdash

(which stands built and perfected above"ʼ)

which can be also on Shabbos - being a heavenly craft,

the fortieth craft²/

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

'Egypt' is not from the word 'straits' and 'limits'⁴⁷ or exile,

and it is revealed "the names of the children of Israel"

("that they did not change their name.

Reuben and Simeon descended, Reuben and Simeon ascended"⁴•')

"that Bnei Yisrael draw down and make a revelation of supernal names below"⁵/ until then "the names of Bnei Yisrael"

(from Yaakov and his sons)

themselves goes

(also)

on the revelation of the supernal names,

until

Sefer HaSichos - 5703

the revelation of the name Havayah,

"His great name"

(revelation in the name Adonoy)

׳■׳.

And specifically:

"Es Yaakov" - it becomes

(in Egypt)

The revelation of the yud eikev⁷: the root of the soul - the yud

(of the name Havayah,

the root of Yaakov's soul)

is drawn down until into the heel,

in the lowest level,

but then through this is revealed the advantage in the heel - that the heel supports and lifts the entire body,

including - the head and intellect that is in the head,

and through him the foot also becomes "runs to [perform] a mitzvah""".

"A man and his household came": in addition to that which Yaakov himself comes to Egypt,

come with him "a man and his household"

("Male and female, union of m"h and b"z"y^ and sets up the houses of Israel in Egypt,

In addition to the fact that there come there more a multitude of houses in Israel - "And the children of Israel were fruitful and swarmed and multiplied and grew very very large""⁷,

Sons and daughters engaged in Torah and mitzvos,

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

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

And its purpose is - the birth of sons and daughters,

And so too in spiritual service: A Jew refines and purifies the worldly matters,

Until he becomes "united" with the holy spark within them,

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

And at the end of the portion: through Moses' claim to

the Almighty: "Ever since I came to speak in Your name to this people, You have not delivered Your people"⁷ - comes the answer: "I⁵⁴■⁷ the L-rd,

"And I appeared to Abraham, to Isaac, and to Jacob..."

until that through Moses comes the revelation of the Name Havayah

(not like by the Patriarchs to whom "My Name Havayah I did not make known"⁷⁵)

and "You shall know that I am the L-rd..."⁷ - revelation of G-dliness

(Havayah)

In the constraints and boundaries of the world,

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

and the Giving of the Torah⁷⁷.

And so it is in the service of each one: the aspect of Moshe in every Jew argues to the Most High: "Since I came etc. to speak in Your name" - through observance of Torah and mitzvos

(His names of the KNHY⁵⁹)

- And nevertheless it is "and You have not saved at all,"

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

And upon this comes the answer from the Above: "And I appeared to Avraham, Yitzchak, and Yaakov,"

“To the Patriarchs” - as they are the patriarchs of every Jew,

And the revelation of G‑dliness to the Patriarchs extends

(by inheritance)

to all Jews,”

and especially in addition - the revelation of the Name Havayah,

Until then,

comes the true and complete redemption

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

and a new Torah will go forth from Me⁶²*.

Parshas Shemos,

23 Teves,

Mevorchim HaChodesh Shvat

There is another matter in Shabbat Mevarchim Shevat

(in the fixed calendar of this year)

- that this comes in continuation of 20 Teves

(the "Yochal" of this Shabbat is from the "Tareach b'Erev Shabbat",

and especially on the fourth day of the week - "Maalei Shabta⁵",

three days before Shabbat)

The yom hilula of the Rambam: and Motzaei Shabbat is the 2nd of Tevet - the yom hilula of the Alter Rebbe:

KʼK Mv H Admur

(the baal hahilula of Yud Shvat)

is the successor of the Alter Rebbe — founder of Chassidus Chabad — who "opened" the path to clothe the hidden pnimiyus haTorah

(connected with setim dʼKudsha Brikh Hu*•)

in understanding and comprehension,

and reveal Elokus within the limits of the worlds*

(as explained at length in Shaar HaYichud VeHaEmunah — part two of the Tanya by the Alter Rebbe — and also "in heaven above and on earth below" is "Eyn Od"*")

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

(two lights)

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

Which corresponds to the name of the Old Rebbe as he is called by every Jew: the author of the Tanya and the Shulchan Aruch. "Zalman" is the letters of "lizman"

(and it is a foreign name,

not like "Shneur" in the holy tongue)

What does it mean the work of the old Rebbe to reveal holiness and

G‑dliness,

until the two lights

("Shneur")

of revealed and hidden,

in the boundaries of the world

(foreign language term)

- time and space",

so that both terms

(Shneur Zalman)

become one name of one person.

And after the Alter Rebbe opened the way in this,

then in the service itself there was added through our Rabbis, our Nesi'im, his successors,

beginning from his son and successor - the Mitteler Rebbe,

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

(Dov 'overburdened with flesh'⁶⁵/ and not only as it says in the Holy Tongue

("Dov")

but also in the vernacular

("Ber")

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

With one beit - "Dober".

And one can say the reason for the change⁶⁶י - corresponding to the two modes and levels in the service of refining the corporeal:

The order of divine service

(and especially at the beginning of the service)

- when one hears how the spark of holiness in the flesh

("dov" in the holy tongue)

is the main thing and the flesh of the body

("ber" in the vernacular)

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

Now one hears that "dov" and "ber" are two separate words

(one - the main,

and the second - secondary to it)

is revealed

(also)

the virtue of

(the G‑dliness that is in)

the body itself,

then he is connected with the supernal body

(body derives pleasure from body)

what due to this becomes

Sefer HaSichos - 5703

"bear" in foreign language

(the flesh itself of the body below)

one thing with “dov” in Lashon HaKodesh

(the body above)

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

And similarly this is also hinted in the name of the Rebbe

(the Rebbe Rashab)

of blessed memory

[And with an addition to the matter,

Since in time he was after the middle Rebbe,

And in every generation - one ascends in holiness]

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

In "Dober" there is also drawn peace,

as explained elsewhere*".

And in addition to all this - in addition to the power of the Rebbes before him - comes to be his successor and only son

(of the Rebbe, of blessed memory)

-His Holy Highness, our master, our teacher, and our Rebbe, the Nasi of our generation,

as hinted in his name "Yosef",

then

[In addition to the fact that this reaches not only the physical flesh of the Jews,

but also the aspect of "Acher",

in another,

is]

the transformation of the "Acher" into a "son" of G‑d

(As above, sec. 5)

Is to such an extent,

So in this name, the term "Acher" does not appear at all,

Because he became completely united with the holiness of "Yosef",

And so too in the name "Yitzchak", only the encompassing joy is revealed,

pervades everything,

also simchas ha'guf

(But not so in "DovBer"

(even though he is in one word)

There are actually two matters: bear

(in the holy language)

and bear

(in the vernacular)

only - they become one name)

And the power for all this

(holy connection

(Torah)

and world)

came

(beginning)

from the old Rebbe

("Shnei-Or Zalman")

And regarding the Alter Rebbe himself

!1)

See in Torah Ohr

(Likkutei Torah)

Beshalach 40a,

Destination.

One receives the ability to combine G-dliness with the world through Torah

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

through the connection between the two lights

(two lights)

in the Torah of the Alter Rebbe - the light of the revealed part of Torah

(Shulchan Aruch)

What is connected with beirur tov v'ra etc.

(matters of the world)

and the light of the inner dimension of the Torah

(Tanya)

- the Tree of Life,

where there is no difficulty from the side of evil etc. - in the aspect of "the tenth shall be holy",

a holy word in itself,

Which is holy and separate from worldly matters.

And to add,

That in more particularity, the connection

(of G‑dlyliness with the world)

Is hinted at in the beginning of the two main seforim mentioned above by the Alter Rebbe in Chassidus and in Nigleh: Sefer HaTanya is based on the verse "" "For the matter is very close to you, in your mouth and in your heart to do it."

(as the Alter Rebbe writes in the title page of Sefer HaTanya)

That is,

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

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

(the inner dimension of the Torah)

is 'close to you,'

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

in your mouth and in your heart, to do it.

The beginning of the Shulchan Aruch of the Alter Rebbe

(second edition)

is - "Yehudah"" ben Teima says: Be bold as a leopard, light as an eagle, swift as a deer, and strong as a lion": "Yehudah - what does he have that gives him the name Havayah""'

(And its beginning with a yud)

- ben Teima" alludes to the revelation of the name Havayah in a manner of "ben Teima",

that he says himself

(constantly)

out in the open.

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

Parshas Shemot,

23 Teves,

from the month of Shevat

"Bold as a leopard, etc.",

which include all matters of avodah.

And it can be said that this is also corresponding to the four worlds ABiYA

[And in Torah - the four methods of learning from Pardes^ through which the soul

(aspect of yud)

descends from above to below - "The soul You have given me is pure; You created it, You formed it, You breathed it into me, and You safeguard it within me.",

until this comes around in the private copies of Bircas HaShachar,

and all of this is permeated with the pnimiyus and essence of the soul

(as discussed above) —

The above concept is also seen by the Rambam: the beginning of his main book

(Mishneh Torah)

is with

(Gilluy Hei)

Yud - "the foundation of foundations and the pillar of wisdoms"

(acronym of Havayah)

"to know etc. from the truth of His existence etc. all existing things were brought into existence."

And when there will be the perfection of the revelation in the future - as explained at the conclusion of his book: "The entire world will not be occupied with anything other than knowing G-d alone, etc., as it is stated⁴, 'For the earth shall be filled with knowledge of G-d as the waters cover the sea.' "

And to add,

That this is also intimated on his yahrtzeit on the 20th of Teves: Ches is two Yuds⁵,

And the acronym of Keser and twenty is gematria Keser - which means the revelation of Keser.

(that is above the world)

below,

until this is "works salvations in the midst of the earth".

The lesson from all this regarding the practical:

Standing in Shabbat Mevarchim Chodesh Shvat

(with all the details mentioned above)

- one has the blessing and continuation

(From the blessing of the month)

To do in a completely new manner the work of revealing the Yud - the soul in a Jew,

And the spark of holiness in all worldly matters.

And especially - by connecting with the Baal HaHillula of Yud Shvat,

Through increasing in the study of his Torah and in the fulfillment of his directives,

And in general - in spreading Torah and Judaism and in spreading the wellsprings outward.

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

"An person relies on the opinion of the Rabbi" - in all matters of our Rebbe, the Nasi of our generation.

Since this Shabbos also falls after and in continuation of the 20th of Teves,

the yom hahilula of the Rambam,

and the 24th of Teves,

the yom hahilula of the Alter Rebbe — it is fitting and most proper that everyone should also add in matters connected with the baalei hahilula,

through an increase in giving tzedakah

(as explained the greatness of this matter in the Igros Kodesh and Iggeres HaTeshuvah of the Alter Rebbe; and primarily — by adding in setting fixed times for studying their Torah and their books,

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

Because a tzaddik 'invests himself' in his Torah⁷,

in his book,

pamphlet, discourse, and so forth)

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Study of the Rambam's book,

and especially by joining with all of Israel who will learn the daily study in Rambam each day,

how good - three chapters a day,

Or at least one chapter a day,

Or in the Book of Commandments.

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

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

Including those associated with this - through the custom of many that each day before prayer one learns a chapter of Tanya*'"

(In order,

or in another way)

- each one according to his own measure.

And in addition to the fixing of times for this by each individual,

It is also worthwhile - to hold⁷² public lessons in the study of Shulchan Aruch and Tanya.

And even in places where there is already a fixed schedule for this - one can add to it in quantity and quality.

And great study that leads to action' - an addition in the service of the Old Rebbe,

And in general - the dissemination of the wellsprings outward.

And to add,

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

openly and publicly.

(not in the manner of "walking discreetly")

and especially since it is a mitzvah to publicize those who perform G‑d’s mitzvos,

so that others may also learn from this

(and in the manner of jealousy among scribes increases wisdom⁷³)

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

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

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

and there learn from his Torah and accept good resolutions as fulfillment of the instructions of the Baal HaHilula.

And in places where a farbrengen has already been held - one can add to it in quantity, quality, and publicity.

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

until the true reward - the true and complete redemption through our righteous Moshiach,

"And they that dwell in the dust shall awake and sing" - the Rambam,

the Alter Rebbe,

and all our Rabbis, our leaders, his successors,

until his holy honor, my father-in-law, the Rebbe,

and immediately, at once,

immediately, at once,

immediately, at once.

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