English translation — משיחות ש״פ ואוא, ר״ח שבט, ה׳תש״ג

The theme of Rosh Chodesh Shevat — is explicit in the verse¹: "And it was in the fortieth year, in the eleventh month, on the first of the month, Moses spoke to all the children of Israel according to all that the L-rd had commanded him concerning them."

Moses began to explain this Torah, saying” — that on that day Moses our teacher began to say to the children of Israel the fifth book of the Torah,

“Mishneh Torah”²,

which includes also the four books preceding it.

“And these days are remembered and performed”⁵ — that “on the eleventh of the month, on the first of the month” every year “are remembered” and thereby “are performed” the matters that occurred on this day the first time,

and not only that, but from year to year it increases and is added even more — as the commandment

(which is also a granting of strength)

“rejoices in holiness”⁴.

And as is known the saying and instruction of our teacher the Alter Rebbe⁵ that “one must live with the times.”

To live with the matters of Torah that pertain to this time — not only the weekly Torah portion,

but also

(and even more so — with greater emphasis on)

the explicit Torah about the subject of this time⁶,

as in our case,

for the Scripture states explicitly: "In the eleventh month, on the first of the month, etc."

And it is necessary to explain the lesson and instruction from what is explicit in the verse regarding Rosh Chodesh Shevat,

and also to explain

The connection and relevance to the weekly Torah portion,

as follows.

The beginning of Moshe Rabbeinu's speech on Rosh Chodesh Shevat — "Hashem our G-d spoke to us in Chorev, saying: You have dwelt long enough at this mountain. Turn and set out on your journey, and come to the mountain of the Emorites, etc., the land of the Canaanite and the Lebanon, as far as the great river, the Euphrates River,"

"See, I have given this land before you; come and possess the land that Hashem swore to your forefathers, to Avraham, to Yitzchak, and to Yaakov, to give to them, etc."⁷.

That is,

On Rosh Chodesh Shevat, Moshe Rabbeinu declares that the time has come to enter the land,

since the matter of Matan Torah has already been completed and concluded.

(״in Chorev״)

— all four books,

and begin the fifth book,

Mishneh Torah,

and with its completion we enter the Land.

And we must add for the precision of the wording at the beginning of Mishneh Torah — "These are the words which Moshe spoke to all of Israel":

״These״ — speaks of something seen and revealed,

that he points with his finger and says "These".

And in our discussion — "These are the words that Moshe spoke to all Yisrael" — that all the words of the Torah are revealed to all Bnei Yisrael; and the revelation is regarding all parts of the Torah,

Peshat, Remez, Drush, Sod,

that is,

not only the part of Peshat in the Torah,

which is the beginning of study of "a child of five years [begins] the study of Scripture,"

but also the part of Remez and Drush and even the part of Sod — because,

the halachah in practice, which is the main thing

(which is revealed

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for each and every Jew)

Corresponds and is directed to all parts of the Torah.

And this includes also the revelation of the completeness of the service of Bnei Yisrael in all matters of Torah and mitzvos,

which,

the main service and its completeness is in the line of "do good"

And they hint also at the line of "turn from evil"

(as explained in Rashi,

Words of rebuke.

(ש)

their mention is hinted")

that the undesirable matters that were in the past have already been rectified through the work of teshuvah¹⁰,

since through this an even greater elevation is added in the avodah of "and do good".

And from this it is understood that the matter of Rosh Chodesh Shevat in every year — that Moshe Rabbeinu of the generation,

and the spark of Moshe that is in each and every one of Israel²,

proclaims,

that the work in matters of Torah and mitzvos is already complete,

and they are ready to enter the land³ in the true and complete redemption.

And this content is also emphasized in the weekly Parsha — Parsha Va'eira:

At the beginning of Parsha Va'eira, Hashem responds to Moshe's claim

(At the conclusion of Parshat Shmot¹⁴)

"And deliverance You have not delivered Your people,"

And the content of the response,

that the Holy One, blessed be He, accepts Moshe’s justified claim and redeems Bnei Yisrael — "Therefore say

to the children of Israel: I am the L‑rd, and I will bring out ... and I will deliver ... and I will redeem ... and I will take ... and I will bring you to the land which I swore to give to Avraham, Yitzchak, and Yaakov, and I will give it to you as an inheritance ..."⁵.

And he precedes this with "And I appeared to Avraham, to Yitzchak, and to Yaakov as El‑Shaddai, but My name the L‑rd I did not make known to them"⁶,

"I was not known to them in My true attribute.

I promised

(to give the Land of Israel)

and I did not fulfill,

"I vowed to them and I did not fulfill"⁷׳,

And now Hakadosh Baruch Hu will immediately fulfill His promise to bring the Children of Israel to the Land of Israel,

after the introduction of "Speak to the Children of Israel, I am Hashem":

It is explained in the discourses of Chassidus⁸׳ that "I am Hashem" is the revelation of the Giving of the Torah,

And this is "And I appeared to Avraham etc., and My name Hashem I did not make known to them",

That the Patriarchs who lived before Matan Torah, the Name Havayah was not revealed to them in its truth as it was revealed to Bnei Yisrael at Matan Torah,

as the continuation of the verse: "Therefore say to Bnei Yisrael: I am Havayah."

Accordingly, we can explain the connection to the entry into the Land

(As long as "My Name Havayah I was not known to them," the promise to give them the Land of Israel was not fulfilled,

and only after the revelation of the Name Havayah at Matan Torah is the promise fulfilled: "And I will bring you to the Land")

— because,

at Matan Torah, the decree that "the upper beings shall not descend to the lower beings and the lower beings shall not ascend to the upper beings" was nullified,

and then Bnei Yisrael can enter the "Land of Canaan" and make it into the "Land of Israel,"

Includes also the generalities of our deeds and our service in clarification.

Shabbos Parshas Va'eira,

Rosh Chodesh Shevat,

The world,

That the entire world will be in the category of "Eretz Yisrael" — a dwelling place for Hashem in the lower realms²⁰.

And in every single year, when the portion of Va'eira is read in public² — the response of the Holy One, blessed be He, to the claim of Moshe of that generation is revealed,

And the spark of Moshe that is in each and every Jew,

That even though "since I came etc. to speak in Your name,"

Bnei Yisroel have been fulfilling the Torah and mitzvos from then on,

Nevertheless, "Did you not save your people?"

(as discussed in the farbrengen of the previous one)

— since there was already the revelation of the Giving of the Torah,

and it was repeated²³ numerous times in "the time of the giving of our Torah" each and every year*²

(more than three thousand three hundred times years²⁵)

Bnei Yisroel have all the matters of the Torah and mitzvos in completeness,

And in a revealed manner,

"Va'eira"²⁶,

And therefore, HaShem promises that immediately and at once He redeems Bnei Yisrael from the exile,

"I will take you out, etc., and I will save you, etc., and I will redeem you, etc.

"and I will take you",

four expressions of redemption²,

"and I will bring you to the Land",

a fifth expression,

which alludes to the true and complete redemption²⁸,

a redemption after which there is no exile².

And with extra emphasis in the determination of this year,

that "eleven months on the first of the month" occurs on Shabbat Parshat Va'eira — that the completion and perfection of the service

(Mattan Torah)

and the preparation to enter the land in the true and complete redemption is emphasized both in the weekly Torah portion and in the content of the day³⁰,

as above.

And it should be explained as above in more detail:

In Parshat Va'eira, it discusses the general concept of the Giving of the Torah,

(primarily)

as it is from the aspect of the revelation from Above — "And I appeared, etc.",

"Say to the children of Israel: I am the L-rd"; and upon this was added "On the first day of the eleventh month" that "Moses began explaining this Torah, saying,"

"Mishneh Torah",

which "he said from his own mouth"³

(and with holy spirit³²)

— the revelation of the Torah as it became clothed in the mind and comprehension of Moses³³,

and thereby in the mind and comprehension of

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all of Israel,

that is,

that the main emphasis is that the Torah of the Holy One, blessed be He, is drawn down and penetrates below into the intellect of man.

And this matter is also emphasized at the time of the recitation of Mishneh Torah — "And it was in the fortieth year*:

The elevation of 'forty years'* is explicit in the verse

(near the conclusion of Mishneh Torah)

— “Hashem has not given you a heart to know, eyes to see, and ears to hear”³⁴,

and in the language of Chazal: “for forty years.”

"A person stands by the opinion of his teacher."

That is,

that during the forty years that Bnei Yisrael were in the desert, all the matters of the Giving of the Torah were absorbed into their intellect and comprehension,

and thereby they reached, in a revealed way, the true perfection of the Giving of the Torah³⁴ — not only from the aspect of the revelation from Above,

but also from the aspect of the service of the lower one³⁷.

And it should be added,

that the number forty alludes to the completeness of the brains — as our Sages said, 'one who is forty has understanding,'

and in more detail — four brains,

the brain of wisdom,

the brain of understanding,

and the brain of knowledge which is divided into kindness and might,³

as also hinted in the verse's language, "a heart to know and eyes to see and ears to hear": "to see" — the brain of wisdom,

"To hear* — the brain of understanding,

And "to know* — the attribute of Daat which is divided into Chesed

and Gevurah, which are the roots of the emotions in the heart

("a heart to know")

And the perfection of the Giving of the Torah in the fortieth year is the preparation closest to the redemption

(entry into the Land)

which is also connected with the number forty⁴ — as is known,⁴ that a closed mem alludes to the Redemption,

as it is written,⁴² “To increase the government and for peace without end,”

a closed mem in the middle of the word,

because,

when the revelation of Torah penetrates the four mochin

(and through them — into all the details of the middos,

and even into thought, speech and action)

This encompasses and penetrates the entire existence of man with no possibility of a breach,

And this is mirrored also in action in the world,

That the revelation of Torah extends and encompasses and penetrates all four corners of the world with no possibility of a breach — the status and condition of the Redemption,

"The earth will be full of the knowledge of G-d as the waters cover the sea"⁴³.

And in the language of Kabbalah and Chassidus⁴⁴ — that the letter Mem alludes to the Sefirah of Binah,

In which is revealed the aspect of Atik⁴⁵ that is above the order of the chain of descent,

the world of freedom⁴⁴.

Parshas Va'eira,

Rosh Chodesh Shevat

And in the fortieth year itself — "on the eleventh month, on the first of the month":

It is explained in Chassidic discourses⁴⁷ that "eleven" alludes to the innerness of the Keter that is above the ten Sefirot — "Ant Hu Chad"⁴.

And it can be said,

that after the service

(in the fortieth year itself)

during the ten months,

Includes also the tenth month,

"The tenth shall be holy"⁴⁹,

Indicates the completeness of the work to reveal in every thing the spark of holiness within it,

The letter yud

(as explained at length in the previous farbrengen⁵)

— come to "eleven months",

the eleventh month,

which alludes to the revelation of the aspect of Kesser,

You are One.

And it begins from the revelation in the Torah — that after coming to the completeness of ten in the fortieth year

(the completeness of the four intellects,

"A person stands on the opinion of his teacher")

then there is also added the elevation of 'eleven'

(the innerness of the Keter⁵)

— 'the unique one among the ten.'

which is the head of all the Ten Commandments,

“Anochi⁵² Hashem your G-d⁵⁵,”

which is drawn down and revealed and permeates the completeness of ten.

And the connection to Redemption

(entry into the land)

— that through the revelation of the aspect of “eleven”

(“on the eleventh of the month”)

"You are One",

becomes a status and situation of redemption from every matter of constraint and boundary

("I am Hashem your G-d who took you out of the land of Egypt"⁵²)

the true and complete redemption.

And to note,

that the concept of redemption is emphasized also in the name of the month in "the names of the months that came up

(and they were redeemed)

with them from the chain⁵⁴ — "shevet",

referring to "and a staff shall arise from Israel"⁵⁵,

"this is the King Mashiach"⁵⁶.

And this humble one

(that the completion of the Giving of the Torah is "in the fortieth year, in the eleventh month, on the first of the month")

is emphasized even more when Rosh Chodesh Shevat occurs in Parshas Va'eira — because,

This regularity is already emphasized in the section of Va'eira

(the beginning of the revelation of the Giving of the Torah from Above)

that the main completeness is "in the fortieth year, in the eleventh month, on the first of the month"

(when the revelation of the Giving of the Torah penetrates the understanding and comprehension of man)

And it can be said,

that this matter

(that the revelation from Above must be drawn down specifically below)

It is also hinted in the parshah of Va'eira itself:

The day from Chorev etc.,*

And it was in the fortieth year, in the eleventh month* — which is the plain meaning of the verse.

Eleven days from Chorev etc. — it is from the words of rebuke,

You have no short path.

A journey of eleven days, and you traversed it in three days.

And because you corrupted, He turned you around.

Forty years*

(Parsha*⁵² on the verse*)

Whereas in the inner dimension of matters, this was so that the revelation of 'Anochi*.

Eleven*,

He will smooth and penetrate them through the work of the staff during forty years until the twelfth month*

(See Ohr HaTorah and their secret, Atteret, there)

Sefer HaSichos - 5750

Va'eira,

The revelation from above — "to Avraham, to Yitzchak, and to Yaakov",

That is,

which is drawn into the details of the matters of the G‑dly koach⁵,

and until the completeness of the fourth — by means of which the "banim" (sons) draw down and add upon the fathers

(who are the Merkava⁶)

the fourth leg of the Merkava,

David, the anointed king.

And so in the revelation to the Jewish people,

"Therefore say to the children of Israel: I am the L‑rd" — that this revelation is drawn in the four expressions of redemption,

which correspond to the four mochin⁶²,

and until they come to the fifth language which hints at the future redemption

(as above, p. 43)

that then there will be the revelation of the fifth level⁶³,

"the fifth to Pharaoh"⁶⁴,

"that the partition was broken and all lights were revealed from it"⁶⁵

(the completeness of the revelation of "Va'era")

In the manner and pattern of the revelation of the aspect of "Eleven"

("in the eleventh month")

And this matter is even more emphasized,

as stated,

in the connection of Parshat Va'era with Rosh Chodesh Shevat,

that at the beginning of the matter of Matan Torah, they already emphasize that the main completeness is "in the fortieth year, in the eleventh month",

In the study of Mishneh Torah that “Moses said them from his own mouth,”

after “Hashem gave you a heart to know, eyes to see, and ears to hear,”

"It depends on the student’s understanding of his teacher."

And it should be added,

that this concept is also hinted at in the connection of Shabbat Zachor — because,

Shabbat is connected with the days of the week,

And it was evening and it was morning,

which depend on the course of the sun,

in the aspect of the influencer,

which is the matter of revelation from above,

and Rosh Chodesh is connected with the course of the moon,

in the aspect of the receiver,

which is the matter of the service from below⁶⁶.

And it is also hinted in the matter of Rosh Chodesh — in the sighting and sanctification of the month,

which,

In the lesson of the Rambam⁶ of this Shabbat Rosh Chodesh, we conclude the laws of Sanctification of the New Moon:

Sanctification of the new moon is through sighting of the moon⁶ — "This month is for you"⁶,

"Like this

Shabbos Parshas Va'eira,

Rosh Chodesh Shevat

See and sanctify""⁷,

And also through calculation — for "the court calculates etc."⁷,

Like all the details of the calculations of the molad of the moon that are explained in the Laws of Sanctification of the New Moon of the Rambam until their conclusion and seal: "We have explained the calculations of all the ways needed for knowledge of the sighting and questioning of witnesses so that everything will be known to the wise and they will not lack any path of the Torah,

and they shall not wander to seek after them in other books,

Seek from the book of the L‑rd and read; one of these shall not be missing.".

And their meaning in the service of G‑d⁷² — that seeing indicates the revelation from above,

and calculation indicates the service from below in a manner of understanding and comprehension,

And in the commandment of sanctifying the new moon — "the first commandment that Israel was commanded"⁷³ — both are emphasized together,

to teach you,

that the revelation from above

(seeing)

One must penetrate into understanding and comprehension

(account)

"that everything should be known"

(and also to such a level that there is room for "they shall roam to seek after it in other books")

And to note,

that in the sanctification of the month, the elevation of the work of the lower [court] is most emphasized — because the determination of the month is specifically by the lower court

(And until HaKadosh Baruch Hu says to the ministering angels, "I and you will go to the earthly court, etc."⁷⁴)

And more than this — as the interpretation of our Sages, "you

(missing)

you, you,

three times,

you

even if unintentional,

You even measure*⁷,

You even err".

*

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The above-mentioned on 15 Shevat

especially when it falls on Shabbat Parshat Va'era

The completeness of the Giving of the Torah and the preparation to bring it into the land are emphasized,

The perfection of our deeds and our service in the fulfillment of Torah and mitzvos and the preparation for the true and complete redemption — is most emphasized in this year.

And as an introduction:

One of the main aspects of the Giving of the Torah — the revelation of the inner dimension of the Torah,

which is the content of the command in our parshah: "And you shall know that I am the L-rd"

(following what is said at the beginning of the topic "Speak to the children of Israel, I am the L-rd")

as it is stated in the Zohar: "This commandment is the first of all commandments.

To know Him, the Holy One, blessed be He, what is,

knowledge of G‑dliness,

Know the G‑d of your father

(and by this)

and serve Him with a perfect heart"⁶⁹,

through the study of the inner dimension of the Torah in a manner of understanding and comprehension in wisdom, understanding, and knowledge⁷⁰,

that through this we bring the true and complete redemption

("And I will bring you to the land"²)

— and in the future, "through this composition, which is the book of the Zohar.

They will go out

from exile through it with His mercy"⁵,

and as the answer of King Moshiach to the question "When are you coming, Master?" — "When your wellsprings spread outward"⁴.

And the main revelation of the inner dimension of the Torah began in the time of the Arizal, who said that "in these latter generations, it is permitted and a mitzvah to reveal this wisdom"⁵,

and even more so after the year 5000 [from Creation], which is the sixth millennium — the beginning of the morning of the day

(of the sixth millennium).

sixth",

or "Midday of the sixth day" — in the revelation of the teachings of Chassidut by the Baal Shem Tov⁷⁵,

And particularly in the teachings of Chabad Chassidut by our Rebbe, the Alter Rebbe⁷⁶,

And in particular after

Parshas Va'eira,

Rosh Chodesh Shevat

The redemption of Yud-Tes Kislev when began the main aspect of "Your wellsprings spread forth outward"⁷⁷,

And continues and increases through our Rebbeim and Nesi'im from generation to generation,

up to the eighth Nasi¹,

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

This is in the manner of his leadership during his lifetime in this world,

and also in the manner of his leadership after the histalkus

(“that he is found more than in his lifetime”³)

as the ninth Nasi of the ninth generation

(from the Baal Shem Tov)

The last generation of the exile and the first generation of the redemption — the tenth generation.

And a special quality in this year — "And it was in the fortieth year, in the eleventh month, on the first of the month":

On the tenth of the "eleventh month" this year will complete the fortieth year of the leadership of my revered father-in-law, the Rebbe, as the ninth leader*,

when the completion of the work of the ninth generation was accomplished — in all matters of Torah and mitzvos,

including and especially in spreading the wellsprings outward — in the manner of "God has given you a heart to know, eyes to see, and ears to hear",

"one stands on his teacher's opinion".

"And as we stand 'in the fortieth year, in the eleventh month, on the first of the month,'"

"Rosh Chodesh" which includes all the days of the month*,

and the word, and in particular

the tenth day thereof

(the tenth shall be holy)

— proclaims Moshe Rabbeinu of our generation,

His Holy Presence, my master, father-in-law, the Rebbe, the Nasi of our generation,

And likewise, the spark of Moshe that is in every single Jew:

"You have stayed long enough at this mountain,"

"Greatness and reward for you."

"You received the Torah as it is,"

"Already all our deeds and our service are completed, and in abundant multiplicity,"

"And in a manner visible to all,"

"These are the words,"

"And on the other hand,"

The undesirable matters that were in the past — which have certainly been rectified through teshuvah,

And particularly through the action of "Lift up the heads of the children of Israel" by our Nesi'im,

(nasi from the term nesius)

Up to the nasi of our generation, the K'vod Kedushat Moreinu v'Rabbeinu Admore" — we mention only in allusion,

For the elevation of it'apcha

(as above, sec. 1)

And therefore — continues Moshe Rabbeinu of our generation,

His Holiness, our teacher and rabbi, the Rebbe,

in his declaration — "Turn and journey for yourselves etc. Come and inherit the land which the Lord swore to your forefathers etc." — the entry into the land in the true and complete redemption,

when there will be the perfection of the revelation of the aspect of Eleven,

"I am One",

and in the language

Sefer HaSichos — 5750

the verse in the weekly portion — "And I will bring you into the land",

the fifth language of redemption,

connected with the revelation of the fifth aspect.

And all this — in addition to the advantage of the year 5750

("It was, it will be a year of miracles")

which,

according to what was stated above in the calculation of the year 500 of the sixth millennium,

it follows,

that the year 5750 is the midpoint of the sixth day""'

or the third hour after midnight,

in immediate proximity to the onset of Shabbat'"'

("a day that is entirely Shabbat"²"')

*

And in simple terms — regarding practical action:

Throughout all the years of exile, all of Knesset Yisrael believed and believe with complete faith in the coming of Moshiach,

and wait for his coming,

"I await him every day that he will come."

In the year 5711.

And to note that we find its parallel also in the entry into the land for the first time — after Moshe's proclamation on Rosh Chodesh Shvat of the fortieth year.

Turn and journey for yourselves etc. Come and inherit the land"

(For if they had merited, it would have been an eternal redemption)

— "And the people went up from the Jordan on the tenth of the first month*

(Joshua 1,

And according to this*,

the first day on which the main period of entering the Land begins

(since the day they ascended from the month, a coarse remnant for the previous period)

it is day 1 of the first month•.

And as this last exile lengthens

(Exile of Edom)

It increased most exceedingly — behold,

Even though we do not understand at all the reason for the length of the exile⁴"' until this day,

After all the signs of the footsteps of Moshiach have already been fulfilled

(At the end of tractate Sotah and the like)

And already in the time of the Gemara "all the ends"⁶"',

And also the ends that were stated by the great ones of Israel in subsequent generations — have not diminished, G-d forbid, the completeness and strength of the faith of the Children of Israel in the coming of Moshiach.

And on the contrary — the length of the exile adds to the cry 'Until when,'

And in the complaint, as it were, to the Holy One, blessed be He, "and the shadow You did not save the stand,

and the request and demand to redeem Bnei Yisrael immediately and instantly, literally.

And all the more so when a time arrives that is especially and most conducive to the redemption — "in the fortieth year, in the eleventh month, etc.",

the very last preparation and the very last end to enter the Land in the true and complete redemption — every single Jew must do everything dependent on him to utilize this auspicious time to bring about the true and complete redemption in its literal sense",

through strengthening faith in the coming of

Shabbos Parshas Va'eira,

the 8th of Shevat

Moshiach,

The anticipation, request, and demand for his coming,

And more, and mainly through increasing in matters of Torah and commandments, and particularly in spreading the wellsprings outward,

The men, the women, and the children,

Each person according to his or her matter.

And one should begin this immediately now on the holy Shabbos day,

"In the eleventh month, on the first of the month" — by increasing in Torah study,

And in the inner dimension of the Torah,

and accepting good resolutions,

including regarding the agunot whose actual performance is after Shabbat — "we oversee public needs on Shabbat"⁰.

And I, the small one who begins — to inform regarding participation in the number forty from 'the fund of our Rebbe' to all the institutions that stand under his presidency and engage in fulfilling his mission in all three lines: Torah, service, and charity⁸⁴ as

that are permeated with the spreading of the wellsprings outward,

in order to add² assistance, aid, and blessing of success

(Based on the saying "Whoever takes a penny from Job is blessed")

in all their activities with greater vigor and greater strength in a manner befitting the period of "And it was in the fortieth year",

including and especially - opening new departments,

And also new institutions - that at least forty institutions will be added,

And what is better than the number forty,

And up to the number one thousand⁴

which is also connected with the redemption

(like the number forty)

as it is written⁵ "the small⁶ will be" "to a thousand etc. I am the L-rd in its time

for the sweetness••

(See Ohr HaTorah, Shemos, section 8 and onward.

(Section 7)

p. 2,501)

And to note that also Moshiach — the first redeemer is the final redeemer — is from Miriam from whom David was born

(Shemos Rabbah, chapter 1,

and see Ohr HaTorah there.)

Sefer HaSichos - 5750

“I will hasten it””⁸⁹.

And it is proper that each and every one should likewise add — to also increase in giving charity with multiple purses,

which,

the increase in charity

(and in particular with multiple purses, which is connected to the redemption)

•brings the redemption closer”⁹⁰”— the true charity of the Holy One, blessed be He,

•And you¹²⁰ shall be gathered one by one, O children of Israel"¹²,

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

to our holy land²³,

to Jerusalem, the holy wall, and to the Holy Temple.

And may it be His will that the speech and the good decision in the above-mentioned bring the true and complete redemption, speedily and immediately, through our righteous Mashiach — on this holy Shabbos day,

•I requested a monthly connection on the first of the month",

And may it be fulfilled speedily and immediately, the core of the conclusion and seal of the haftarah of Shabbos Rosh Chodesh: •And it shall be that from month to month and from Sabbath to Sabbath, all flesh shall come to bow down before Me²⁴ — in the third Beis HaMikdash and in the Holy of Holies,

And may there be fulfilled immediately the verse at the conclusion and seal of the haftarah of Shabbat Rosh Chodesh: •And it shall come to pass that from one new moon to another and from one Shabbat to another, all flesh shall come to bow down before Me"²⁴ — in the third Beis HaMikdash and in the Holy of Holies,

Immediately and instantly.

Sefer HaSichos - 5750