English translation — משיחות ש״פ בא, ח׳ שבט ואור ליום ב׳, יו״ד שבט ה׳תש״ג

- The day that marks forty years of the leadership of the Rebbe, Shlita -

And it was in the fortieth year, in the eleventh month, on the tenth of the month: today, the tenth of Shevat

(5750)

Becomes forty years from the day of the histalkus-hilula of the Rebbe, my father-in-law

(on the 10th of Shevat, 5710)

When "all his deeds, Torah, and service with which he served all the days of his life" stood revealed, and "He performs salvations in the midst of the land"‑.

The special superiority of forty years is explained in Chazal: in the fortieth year in the desert, Moshe Rabbeinu said to the Jews,

that then "Hashem¹ gave you a heart to know, eyes to see, and ears to hear"׳.

From this the Gemara*• learns,

that in forty years "a person understands his teacher's mind".

Then one comes to know and understand

(to know)

the end of his knowledge and understanding⁵ — the inner and essential intention* — of the Rebbe,

and in our case — of the Rebbe, the Nasi of our generation,

His Holiness, my father-in-law, the Rebbe,

and from "his deeds, Torah, and service" — thus,

that then a new order and a new era begins in understanding and fulfilling the deeds, Torah, and service of the Nasi of our generation,

in the manner of "a heart to know, eyes to see, and ears to hear."

And it can be said that in this there is

A most general and fundamental matter in the service of G‑d — as understood from that which the study in Gemara

(that at forty years "a person is established on the opinion of his teacher")

is from the verse "G‑d gave you a heart to know, eyes to see, and ears to hear" which Moses said to the Jews in the fortieth year from the Exodus from Egypt and the Giving of the Torah

(and before their entry into the Land of Israel)

So then they have "a heart to know etc." in its highest level and its conduct — "all that G‑d did before your eyes in the land of Egypt etc., the great trials etc., those great signs and wonders":

The Exodus from Egypt and the Giving of the Torah

(and afterwards the entry into the Land)

are the foundations of the Jewish people: through Yetzias Mitzrayim, Jews became a nation of the Above — "I will take you to Me as a nation, and I will be to you a G-d, and you will know that I am the L-rd your G-d..."

and the perfection of this was revealed at Matan Torah

(the purpose of Yetzias Mitzrayim — when the Above gave His Torah to Jews in this lowly world,

with the intention that they — being below — should learn and understand Torah and fulfill its mitzvos,

and through this

(also)

Accomplishing the clarification and refinement of this physical world – making a dwelling place for Him, blessed be He, in the lower realms.

And the completeness of the ability for this was given

Sefer HaSichos – 5703

occurred in the fortieth year

(from Yetzias Mitzrayim and Matan Torah/ after the service of the Jews during the forty years in the desert - which at that time is,

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

to understand intellectually the true and complete intention of "Da'ati d'Rabi³" – the Supreme One

(In Yetzias Mitzrayim and Mattan Torah)

And as it says in Zohar HaKodesh,

that "

(And I will take you to Me as a people and I will be to you as a G-d)

And you shall know that I am the L-rd your G‑d etc." that was said in Egypt — this is "the first commandment of all commandments.

to know Him, the Holy One, blessed be He."

(In order that Jews should believe "in all those miracles and mighty deeds that He performed for them in Egypt"/ and the completeness in this was fulfilled in the fortieth year

(after Yetzi'as Mitzrayim/

And as explained there,

That in the knowledge of Hashem there are two matters: the knowledge in a general way

("And you shall know that I am Hashem your G-d")

- and this was said at the time of Yetzi'as Mitzrayim

[And this was revealed openly at Matan Torah - "You have been shown to know that Hashem is the G-d"/ and the completeness in this - the knowledge in a detailed way,

And this was "at the end of forty years that they were occupied with all those commandments of the Torah that Moshe taught them, then he taught them in a detailed way,

as it is said⁴, 'And you shall know this day and take to heart,'

specifically today

(in the fortieth year)

that which was not permitted before

(as our sages said, 'A person has understanding of his teacher at forty years,'

and he explains the verse 'And Hashem did not give them a heart to know,'

along the lines of 'You shall know etc. and take to heart' / because Hashem

He is the G-d, this in a particular way⁵,

And these two verses

("Viyadata G-d" and "Viyadatem G-d")

"Kelah mila chada,

da bichlal u'da bifrat."

It follows from this,

that the concept of "Hashem gave you a heart to know G-d" in the fortieth year in the desert is a general and essential concept in the service of the Jewish people — being the perfection of the Exodus from Egypt and the Giving of the Torah,

when there became "a heart to know" in "Da'atei D'Rabi"

(the Most High)

; And therefore, Jews then - after the forty years - became ready to enter the Land of Israel

("And I will bring you to the land, etc."⁶,

which follows after "And I will take you out from under the burdens of Egypt, etc., and I will take you, etc., and you will know, etc.")

- which there actually carries out the purpose of Yetzias Mitzrayim and Matan Torah

(making the world a dwelling place for G‑d in the lower realms / through the performance of the mitzvos

(most of which are)

dependent on the Land,

up to and including the Beis HaMikdash - the completion of the purpose of Matan Torah

(the dwelling of the Shechinah below)

From this it is understood,

that in this

("Hashem gave you a heart to know etc." which is recounted in the Torah,

Torah from the word hora'ah")

there is a general lesson in the service of Jews throughout all generations

[as is known, that every day there is the service of Yetzias Mitzrayim

(Reminder! Yetzias Mitzrayim every day,

and a person is obligated

Parshas Bo,

8 Shevat and the night of Monday, 17 Shevat

and 26

to see oneself as if he left Egypt"')

And similarly from the grace of Torah

(as the language of the blessing 'Giver of the Torah' [uses] the present tense, and entry into the land

(Eretz [land], named for its desire to fulfill the will of its Owner*■•)

־

Then, after when it goes through a period of forty years in the service of a Jew

[And particularly during the time of exile from 'the desert of the nations,' which is analogous to the journey of forty years in that desert]

He receives the truth,

a perfect understanding

(true knowledge)

in "Daas Elyon",

the Supreme One

("And you shall know today and take to your heart that Hashem is the God…")

[And from this becomes an evolutionary chain,

So it is also with a Rebbe and a student in the simple sense.

(flesh and blood)

That at forty years, "a person stands on the opinion of his Rebbe."

And this matter is even more emphasized in our generation,

which, according to all signs, is the generation of the heels of Moshiach and the heels of the heels of Moshiach,

the last generation of exile - that after the last period of forty years

(since the yahrtzeit of Moshe Rabbeinu of our generation in the year 5710)

thus, in each one of this generation, "one stands on the opinion of his teacher",

and one immediately enters Eretz Yisrael,

in the true and complete redemption⁷.

and in particular,

since it is forty years from the yahrtzeit of a Nasi of Chabad,

whose essence (Chochmah, Binah, Daat) is to elucidate the inner dimensions of Torah in Chochmah, Binah, and Daat,

And through this becomes the completeness of "Know the G-d of your father

and serve Him with a whole heart"²² - the "heart to know" in "the knowledge of the Rebbe"

("G-d of your father")

The explanation of the matter in this will be understood according to the precise language in the verse and the aforementioned words of our Sages - as is known the ultimate precision of every word in the Torah:

In the verse "G-d has given you a heart to know, eyes to see, and ears to hear": 1)

And what is the reason that one must specifically come to a gift from G-d? 2)

What is the addition of "לכם"? 3)

The three matters of "a heart to know,

and eyes to see,

and ears to hear".

The order of the three matters.

In the statement that at forty years old, "a person stands on the mind of his teacher": 1)

Why is the term "stands" used and not "knows" or "understands" and so forth

(a term that means an understanding)

- In accordance with the continuation and content of the matter: "אדעתי׳ דרבי"׳

(the student's knowledge of his rabbi's Torah)

and from the source in verse: "a heart to know"? 2)

Why does the term "inish" stand here?

(and not student etc./ and in particular, among the four descriptions of a person, "inish" denotes the lowest level -

(Enosh from the word)

weakness and degradation of man⁹׳²,

But in our case - it is entirely about the virtue of the student

(that he depends on his teacher's view)

And one can say the explanation in this - according to the aforementioned introduction,

that the verse and Chazal express a general matter in serving G-d - in the connection of Jews with "the opinion of their teacher"

(the Most High / what

Sefer HaSichos - 5750

Is fulfilled in its completeness in forty years after Yetzias Mitzrayim and Matan Torah:

Since the intention of

(Yetzias Mitzrayim and)

Matan Torah is - a dwelling in the lower realms,

that a Jew below should become unified with the Above

(through learning Torah and fulfilling the mitzvos^ and in the lower realms in general should be revealed Elokus

(the upper realms)

Until it becomes a dwelling place for Him, blessed be He — understand this,

that in this there must be two matters: revelation of G-dliness from above,

and in a manner that it is received and absorbed in the lower realms,

within the limits of the lower realms.

And accordingly, one can explain the explanation in the aforementioned Ra'aya Mehemna,

that the perfection of the knowledge of G-d is when it comes forth

(air)

In particular

("And you shall know today, etc.")

As it unfolded in the fortieth year,

in addition to the knowledge in general

("And you shall know them, etc.")

which was at the Exodus from Egypt:

The middle Rebbe explains

that the completeness of contemplation of G‑dliness is when one has both the general contemplation,

And you, the specific contemplation,

in details and sub-details

[In the manner of the contemplation of prayer: to intend generally before Whom you stand and pray,

and also to intend the explicit meaning of the words in detail regarding the greatness of G‑d]

- For there is in this what is not in that:

General contemplation has the advantage that through it one reaches "the aspect of the depth in general, which is the aspect of the essence of the Divine light in the aspect of the general,"

And the advantage of specific contemplation is "from the intensity of the closeness, the revelation of the Divine light in his soul is greater,

for in general contemplation one can deceive himself until it seems to him that the matter is very close to him, but in truth G‑d is very far."

It appears to him while being generally alone,

Unlike contemplation through a particular [manner],

That every particular in comprehension of a particular matter,

Will be established in his soul in the aspect of the closest, and from it he will come to comprehend a particular matter higher than it gradually until he comes to the general comprehension in general, then it is more verified without deceiving oneself at all".

And therefore the perfection in this is specifically when the general contemplation emerges

(air)

is particulars,

Because "although every particular in itself is not a matter of Divinity in general and is only an aspect of a mere particular secondary,

But when all the contemplation of all the details is connected to the general, then the aspect of the general will be more established in the soul.

On the other hand - one must also have the general contemplation,

because "he who delves with all his heart and all his desire specifically into the Essence of G‑dliness, behold, even in his contemplation of the particulars he will direct everything specifically to the general intellect of the Essence, and will not deviate at all from the general intention, etc., since all particulars are drawn and proceed only after the general specifically, as it is written" to Him and not to His attributes,

only that the general matter of contemplation of the particulars of His attributes is solely in order to come specifically to His Essence and Being.

And it can be said,

that the two levels in contemplation

(in general and in particular)

correspond to the two matters mentioned above: contemplation in a general manner brings out

(more)

the revelation of G‑dliness from above,

and the contemplation in a detailed manner — that clothes [invests] in the details of the boundaries of the creations

(lower ones)

which divide into details and details of details.

And based on this it is also understood,

what is the knowledge of G‑d in a detailed manner

(which becomes revealed in the fortieth year)

Consists of the unity of Havayah Elokim

("And you shall know etc. that Havayah is Elokim",

"this in a particular manner")

" - and the content is

Parshas Bo,

8 Shvat, and later on the 2nd of Yud Shvat

The general principle of this is,

that in addition to the general knowledge of Havayah

("And you shall know that I am Hashem etc.")

has also the knowledge that Hashem which is Heh Av is before the world

(according to the general rule)

is one thing with Elokim

(plural,

(according to the particular)

In gematria, nature¹¹,

a level of Divinity that becomes clothed and enlivens the world.

V.

And it can be said that the aforementioned matter — knowledge of G‑d that was revealed in the fortieth year — is expressed in the specific language of the verse, "G‑d gave you a heart to know, eyes to see, and ears to hear."

(As our Sages said, "A person stands on the opinion of his teacher,"

as explained below in section 7.)

Since through "G‑d gave you a heart to know, etc." the perfection of the Giving of the Torah is achieved — it is understood,

So then, there are both extremes that were at the Giving of the Torah: the giving

(giving)

the Torah from above,

and a revelation

of the Name Havayah; which is infinitely higher than the Name Elokim with which the world was created

(In the beginning G-d created)

and together with this the Torah was given specifically below,

And in a manner that she was entirely given over to Jews below

(And the Torah is not in heaven, it is -)

That Jews become masters of Torah; and also the revelation of G‑dliness at the Giving of the Torah was in the manner of "I am the L‑rd your G‑d,"

your strength and their vitality—¹²"•,

See, I place before you—before your innermost selves\";

Similarly, regarding the completeness of knowledge that is achieved in the fortieth year—that it comes through "the L‑rd gave to me": a giving from above

(And in a manner of \"one who gives gives generously\"/ from the Name Havayah specifically,

And in a manner that this is given "to the klal" — that this becomes the possession of Jews below

(in their boundaries)

Since the intention is,

that the completeness of knowledge should permeate the man below — therefore, in addition to the general giving

("G-d gave you")

which includes all details and sub-details

(In the manner that at the giving of the Torah, the entire Torah was given in general,

also that which an experienced student will innovate⁴.)

the giving also comes down in details

(that through this comes to completeness in the general,

in the aforementioned manner regarding detailed contemplation)

corresponding to the details of a person's faculties,

Which divide themselves

Sefer HaSichos - 5703

In the three matters of,

a heart to know,

eyes to see,

ears to hear,

What they are corresponding to the three mochin of Chabad: "seeing" - the moach of chochmah,

And its essence is the sight of the eye of the intellect.

“To hear” - the brain of understanding,

Hearing is from the language of understanding.

“To know” - the brain of Daat⁵?

And from the brains,

And in particular from the brain of Daat - which is the root and source of the emotions

("Heart to know",

the key that includes six*)

- it becomes drawn into the emotions of the heart

("And you shall know ... and you shall return to your heart")

And from there it descends into the three garments — thought, speech, and action¹⁵-.

Thus,

that the completeness of knowledge of G‑d which comes at forty years,

encompasses all the faculties and garments of man,

especially,

Thus, through this, it comes to in the entire principle,

As above.

In this comes further explanation and elucidation in the statement of our Sages in the Oral Torah on the verse “A person is judged by his teacher” - as known that the Oral Torah is the “explanation” of the Written Torah:

The “heart to know” etc. that one receives in the fortieth year,

is

(Not only a detail or even a general principle in the knowledge of the student,

but)

In a manner of "exists, etc."

according to the opinion of Rabbi",

that he is completely remade anew,

he receives an entirely new position,

so that he — his entire existence

(not just a part of him)

— stands and remains enduring

(endures)

On a completely new foundation - on the "opinion of the Rabbi."

And since he

(his entire existence)

comes to a new level on a new foundation - therefore the Sages are precise: "one stands

(on the opinion of the Rabbi)

then

(Not only his intellect and character traits,

but)

Also the lowest levels of the man

(weakness and degradation of man)

"stand"

(refers to)

on "the opinion of the Rabbi",

because this emphasizes that his entire existence

(even the lowest part)

is established anew

(and by way of consequence it is understood that this is also the case in the higher levels within man)

And a greater innovation — or the "standing man" is "adati d'rabbi": the new standing of Jews

(in forty years)

is not

(only)

On the level of Daas of the Holy One, blessed be He, which is connected with the creation of the world⁴

[And certainly not on the level of the knowledge of created beings,

which the Most High created ex nihilo, like all other creations

that it is not

Sh.”P. Ba,

8th of Shevat and the night of the 2nd day of the 10th of Shevat

approximately to the Creator)

Only on "Da'ati' d'Rabbi',"

the knowledge of the Holy One, blessed be He, as He is called "Rabbi",

higher than knowledge which is relevant to the creation¹⁸•

("Da'ati' d'Bora" and so forth)

as the Supreme One

(Whom no thought can grasp, in general*)

has Himself

(as it were)

contracted and clothed Himself in intellect,

(not the intellect from which the world was created,

but above creation)

as is openly stated in the Torah⁴⁵ which is His wisdom

(and His will)

of the Holy One, blessed be He,

He and His wisdom are one, and He and His knowledge are one*⁴,

The Torah which the Almighty gave to the Jewish people at the giving of the Torah,

And in completeness - in the fortieth year when "a person understands the mind of his teacher"'.

And if this brings out the ultimate completeness of the intention of the connection and unity

(at the giving of the Torah)

of the Jewish people

(below)

with the Upper One - that a Jew,

as he stands below

(including the aspect of

"Inish" that is in him)

is he 'stands on the mind of the Rebbe',

All his existence - and especially his intellect and knowledge - is built and attains 'the mind of the Rebbe' / that through this

(knowledge of the Torah,

the wisdom of the Holy One, blessed be He)

He becomes united in a "wondrous unity, of which there is no unity like it nor comparable to it at all in physicality, to become truly one and unique from every side and angle"⁴⁷.

And in the language of halachah: a Jew is obligated in knowledge of G‑d — "Know the G‑d of your father,"

"And you shall know etc. that the L‑rd is G‑d,"

And as above from the Ramban: "This is the first command of all commandments etc. to know Him, the Holy One, blessed be He," in general and in particular,

And the knowledge of the Supreme One must be additional to the level of knowledge of the Holy One, blessed be He, that is related to creation,

but

(also)

In the level of Da'at that is above creation²²׳⁴ - as this is simply in the study of Torah with understanding and comprehension,

That Torah is the wisdom of the Holy One, blessed be He, which is above creation

(Torah preceded the world"⁴/

And as explained in the Rambam at the beginning of his book: "The foundation of foundations and pillar of wisdom to know

(not only to believe)

that there exists a First Existence, etc.,

And he then explains at length many details in the knowledge of G‑d,

In addition to the knowledge of G‑d that one has from the manner in which the Supreme One is connected with

(being)

existence of the world

(First Being from which all beings come into existence)

and through contemplating the "work"⁵ of the Master of the world-

ספר השיחות - ה׳תש״ג

water",

"from this you recognize the One who spoke and the world came into being"'⁵,

(Also)

In the manner of knowledge of G‑d Himself⁵²,

"The Holy One, blessed be He, knows His truth and knows it as it is,

and does not know with a knowledge that is outside Himself, as we know, etc. The Creator, blessed be He, He and His knowledge and His life are one, etc. He is the Knower, He is the Known, and He is the Knowledge itself — everything is one"⁵⁵.

Until where the Rambam concludes his book,

that in the future it will be: 'The occupation of the entire world will be solely to know G‑d,

And therefore the Jewish people will be great sages and know hidden matters, and will grasp the knowledge of their Creator according to the capacity of man,

as it is stated⁵⁵: 'For the earth will be filled with knowledge of G‑d as the waters cover the sea'"

"Know Hashem" in its completeness⁵⁵.

One must yet understand: the Rambam himself writes,

that "the truth of G-d⁵ the matter, the human intellect does not comprehend and cannot grasp it and investigate it, as it is written⁵² 'Can you find the inquiry of G-d?',"

"the truth of His existence, the Holy One, blessed be He,

etc., there is no power in the intellect of the living human to grasp the truth of this matter clearly."

And even regarding this matter that "He is the Knower etc."

(as mentioned above)

The Rambam⁵ writes that "this matter cannot be expressed by mouth etc., nor can the human heart comprehend it clearly,"

And regarding the "Workings of the Chariot" - "not every intellect is fit to bear it"³⁴,

And even regarding the "Workings of Creation" - "not every person has a broad intellect to comprehend it."

- So how can it be said that "a person stands on the knowledge of his teacher"

(the Holy One, blessed be He)

And the question is on the Rambam himself: he himself explains the nature of the knowledge of the Holy One, blessed be He,

(And further: he writes that his book is "from small to great")

And together with this he writes,

that there is no power to comprehend etc.,

not every person has broad knowledge to comprehend etc.?! And as the Ra'avad questions on the words of the Rambam in Hilchos Teshuvah,

"Just as a person has no power to comprehend and find the truth of the Creator etc., so too a person has no power to comprehend and find the knowledge of the Creator etc., for 'My thoughts are not your thoughts, nor your ways My ways²' etc., we have no power to know how the Holy One, blessed be He, knows etc." - the Ra'avad asks: "And he began with difficult questions

the early ones

(concerning Ma'aseh Merkavah and Ma'aseh Bereishis)

that the Rambam also relates to the mitzvah of knowing G‑d.

See there.

Who

■1

Shabbos Parshas Bo,

6 Shevat and the night of Monday, 10 Shevat

And he left the matter with a question" and returned it to faith,

And it would have been better for him to burst forth with the simplicity of the simple ones".

And one must say the explanation of this,

Then both are true: a Jew - through his faith in G‑d - can have and receives a knowledge and recognition

(also)

in that which "we have no power to know" in the comprehension of the created being.

And in the language of the researchers: the ultimate knowledge is that we do not know.

And the explanation:

The perfection of faith of a Jew in the Most High is

(not in a comprehensive manner,

Only)

- When this takes him completely through internally

(Also his intellect and knowledge")

Until that becomes his entire existence,

[Like "Modeh ani etc. that You returned my soul",

That a Jew - even a small child -

Feels that the soul that "You returned" - Hashem

(But he is higher than all matters)

is "Bi" and "Nishmasi"

[on the verse "Hashem gave you"]

- not in a comprehensive manner,

and even not in an internal manner but like a dripping thing,

and even also not in a manner that his soul is primary and his body secondary - but in a manner that it is "Bi",

his entire existence,

so that he feels the vitality of the soul**

(until - the essence of vitality)

What is imperceptible by itself,

and such a feeling that pervades him entirely

(not like a feeling from something else)

⁷*-with ultimate self-nullification

(like the self-nullification through sight)

"*]

And through the faith in G‑dliness that penetrates through his entire existence and is drawn into his mind - he has the power that he should be "קאי אדעתי׳ דרבי"'

(the mind of the Holy One, blessed be He)

- then by him it is verified

(in a manner of sight)

the knowledge of G‑d which is beyond the comprehension of the created being

(And moreover - the verification is above the verification that is through intellect generally/ even more - that he can this

(the knowledge of G‑d)

understand in his mind

(and not only in a negative way)

- because He is "kai

(not according to the knowledge of the created being,

and even not according to the knowledge of the Creator which is related and relative to the creation,

the knowledge of the Rebbe":

Since the Almighty

(who is above the category of knowledge,

no thought can grasp Him at all)

has been enclothed

(after several tzimtzumim, etc.)

in the aspect of daat

(the Rebbe's daat / and what from it becomes created and

Sefer HaSichos - 5703

the daat of man is drawn down

(the created being / therefore a Jew has

(but a soul in a body below)

In potential - through that which his faith is drawn within his innermost - to understand and become unified with the knowledge of G‑d,

and through this - with the Most High Himself,

for He and His knowledge are one.

(And through this there also comes into his knowledge as a man,

that also within the created intellect, G‑dliness should be implanted,

both the aspect of G‑dliness that relates to creation

(i.e., that there is a First Existent, etc., and also G‑dliness that is above creation

(as much as is within the grasp of human comprehension)

From this it follows,

that after Matan Torah,

at the beginning of the forty years, the study of Torah and knowledge of G-d were revealed

(mainly)

in the levels that relate to the creation.

And then one was elevated in that from below to above,

until the fortieth year,

when "Hashem gave you a heart to know, etc.",

"One stands on the opinion of his master" — the knowledge of Hashem.

Based on this, the reason is understood why the "heart to know" had to come specifically from Hashem, "Hashem gave" — because the power to be "one stands on the opinion of his master" cannot come through the power and intellect of the created being,

but only through the power of the Supernal One

("Master")

With this, one will also understand why the verse prefaces "a heart to know" before "eyes to see and ears to hear"

(Chochmah and Binah)

even though in the order of the mochin, daat comes only after chochmah and binah,

and also the precision of "de'uzi d'rabbi"'

(and not Chochmah or Binah)

" - because at the end of the forty

years, completeness is achieved in Chochmah, Binah, Daat,

And the perfection of Da'at is - not as Da'at stands in its place

(under Chochmah and Binah/ but as it stands at the level of Keter"⁷,

higher than Chochmah and Binah'⁷.

And in avodah: as Da'at stands at the level of Emunah

(Keter/ d.

then one has an inner knowledge in the matters

(Toch'a)

What they generally must have is faith in them.

(Being above the comprehension of the created being/ and connects faith

(Keter)

with Chochmah and Binah.

And to add,

So also in the statement "And eyes to see and ears to hear" is emphasized the connection of the verification through sight with human intellect

(hearing and understanding)

For example, as it was at the Giving of the Torah - "they saw that which is heard and heard that which is seen"?

In another style: The order of the forty years is in a manner of general, particular, general:

First of all, the first general principle - the Giving of the Torah,

When the entire Torah was given

(as is known that afterwards the page

(will)

the Giving of the Torah will not be⁷³/ through the above-mentioned that he is the "first general principle",

encompasses everything; then it is drawn into details - in the knowledge of created beings,

and through their service during the forty years, they ascend from below to above until they reach the general principle at the end of the forty years,

after the conclusion of all the details - which then the-

Parshas Bo,

8 Shevat, and later for the day of 10 Shevat

one achieves the highest perfection: a person is comprehended by his teacher's mind,

the connection and unity of the general and particular,

which even David attains with regard to the first general principle,

In the simple meaning of the verses - that the "heart to know, etc." opened a completeness in the knowledge and recognition of all matters that occurred during the forty years,

beginning with the signs and wonders in Egypt and the giving of the Torah at the beginning of the forty years.

And one could say: In order that there should be the unity of Jews with the Almighty,

the Almighty brings it about that from the general there should be a detail

(For example,

that after one sees a whole thing in its entirety,

one then collects the details)

The enclothing of His Essence in Chabad of Torah

(His wisdom and will of the Holy One, Blessed be He/ in order that the creations should be able to come from the particular to the general

(for example, hearing,

that one hears detail after detail,

until one comes to and has the general^ and there should be a connection of both together.

And in particular - there are both matters

(seeing and hearing)

In the service of a Jew each day: the morning prayer - is the general,

When one stands before the King of kings, the Holy One, blessed be He,

And then he must continue this in the particular aspects of avodah throughout the day.

So too in prayer itself: Modeh Ani Lefanecha etc. - is the general principle,

And thereafter it is drawn into the morning blessings,

specific blessings.

And so too there is the second order from below to above - from the particular to the general: Hodu,

Pesukei D'Zimra,

until one reaches the Amidah prayer,

as a servant before his Master⁷⁴,

until the conclusion of the prayer - "But the righteous

will give thanks to Your name, the upright will dwell before Your face"⁷⁵,

the revelation of the innermost essence of His Self, may He be blessed,

and in a manner that it comes with settlement

(they will dwell)

and that this is higher than the first principle,

As soon as this comes after all the details in prayer.

Based on all this, the content of forty years in this period is also understandable

(which began in the year 5710, then in it there are all the aforementioned matters: every Jew of this generation now reaches to "a person stands on his teacher's mind" from the Rebbe, my father-in-law, the Admur, Nasi Hador

(that the Nasi is everything⁷⁴)

So his entire existence and intellect is set aside and stands on "the mind of his teacher" - through the fact that one learns his Torah,

which he gave himself over to it.

(Regarding "I myself⁷⁷ wrote and gave")

as known, the word of the father of the Baal HaHilula,

the Rebbe

(the Maharash)

nishmaso eden⁷,

before his passing: "I am going to heaven,

the writings I leave you."

So through the writings

(learning the writings etc.)

in which he has "immersed himself",

"they have him as if he is in heaven,

For the princes of Israel do not abandon the flock of their pasture⁴⁵.

And in particular, that this generation is the last generation of exile

(as above)

after we have already completed

(through "our deeds and our service" during all these thousands of years before this)

the clarification of all details

[not

Sefer HaSichos - 5750

As in previous generations,

If the redemption had come then, several particular sparks would not have been refined

(individually)

And it can be said that therefore several tzaddikim in previous generations did not press for the end

(although they had the strength for this)

Even though they knew the great suffering of the exile,

The Shechina is in exile etc. - so that no sparks should be "lost" ]

- it is already the highest time,

that the greatest principle should come - the true and complete redemption,

And together with this - a redemption that resolves and elevates all details and minute details.

This matter is also emphasized in the Torah portion of the Shabbat that blesses the day of the hilula - Parshas Bo,

whose content is: the Exodus from Egypt.

As the verse says: "And it came to pass on that very day that all the hosts of the L‑rd went out of the land of Egypt."

The vessel for the Exodus from Egypt is - that Jews are "the hosts of G-d,"

What the meaning of a man of the army is - ultimate self-nullification,

And in a manner that this permeates his entire existence,

So that even when he sleeps, it is noticeable on him that a soldier is sleeping

(as the saying of my revered father-in-law, the Rebbe)

Then this is a self-nullification that transcends his reason and knowledge.

(Therefore this exists also during sleep, when the power of intellect is not revealed.)

- in the manner of 'from my soul I will see'.

And the self-nullification that transcends reason and knowledge, which permeates his entire existence — in the manner explained above regarding faith — grasps His Essential Self¹, may He be blessed,

which transcends all revelations,

as known the saying⁴ that the simplicity of a simple person is connected with the simplicity of the Essence.

And as also explained in the discourse of the Hilula

(I have come to My garden)

So the king spends all his treasures specifically for the military men,

who carry out the actual war.

And therefore this is

("Tzivos Hashem")

was the vessel and preparation for the highest revelation - the King of kings, the Holy One, blessed be He, was revealed upon them,

in His glory and essence,

and redeemed them"",

And in His honor and essence is the simplicity of the Essence - higher than the ten Sefiros,

and beyond infinite Sefiros,

and even beyond Sefiros as they are included in His essence, may He be blessed,

(because they are ultimately a description, etc.)

And this is revealed below below⁷ - in the Exodus from Egypt.

And the completeness of this came out openly forty years after the Exodus from Egypt,

when "a person relies on the opinion of his Rebbe" - through the nullification and faith of Jews in G‑d,

As above.

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

(And wonders even in the order of the wonders of the Exodus from Egypt)

- So also in this

To the foot,

Because of the superiority of the simplicity in it,

As follows in the sections.

Shabbos Parshas Bo,

8 Shevat and the period of the 2nd yud zayin daled Shevat

The conclusion of the forty years,

Becomes the completion in "one stands on the mind of his rabbi",

And immediately, actually, the entry into Eretz Yisrael becomes,

in the true and complete Geulah.

According to the above, one has the answer to the question of many - in what should the special avodah of the forty years since the hilula of our master, our father, the Rebbe, the Nasi of our generation, consist:

The avodah must consist in this,

So one must now become an entirely new reality - a new reality that stands on a new foundation: kai inish ada'ata d'rabbi'.

And simply - that all the matters that the Baal HaHilula intended,

And in general - studying Torah with diligence and meticulousness, and fulfilling commandments with embellishment,

And especially - spreading Torah and Judaism and spreading the wellsprings outward - one must begin to do them now with a new resolve,

With a new intensity - not according to the perceptions that one had until now

(According to the recipient's understanding? Rather, according to the perceptions and resolve of "Da'at d'Rabbi" - Nasi of our generation.)

Whether regarding Torah study

(And especially studying the Torah of the Baal HaHilula)

- So that must be

(Not only with a simple understanding and comprehension,

but primarily)

With a new standing and foundation - based on the way of study and inner intention of the "Rebbe": and both in the conduct according to the instructions of the Baal HaHilula - must be done in such a manner.

It is not enough that one should add another detail or another rule,

even a great rule,

in the service,

Rather it must be "kai inish" - his entire existence must be restructured upon "da'ati d'"

the Rebbe's.

And together with this – one must come down to details and details of details – and with even a slight contemplation, certainly each one can by themselves find the details with which they can begin something that is a new reality which is _no_t _acc_{ording to} the _Rebbe's _know_ledge.

In a different style: Each one must become a new "institution,"

in his service in Torah, service, and acts of kindness,

which stands on a new foundation – "the Rebbe's Da'as."

And to add,

that the first name of the one having the yahrzeit is "Yosef" – whose attribute is Yesod.

And this permeates all the details – "Whoever hears will laugh for me to Hashem."

(His second name)

And so one must also bring about in the world - that it is revealed how He is "Tzaddik yesod olam"

("And Your people are all righteous")

as the Sages said, "then obligated

(everyone)

a person to say, 'For me the world was created.'

including atmosphere through the fact that we establish in every place in the world new institutions of Torah, service, and acts of kindness,

combined with spreading the wellsprings outward.

- And even in places where there are already institutions - one should establish there additional institutions

(And how good - each institution should establish at least one more institution)

And especially in places where there are as of yet no institutions - one should establish an institution there,

and multiple institutions.

And we have the promises and blessings of the Baal

Sefer HaSichos - 5703

the hillula,

with the blessing of the Holy One, blessed be He,

then one will be able to cover the expenses with this.

And especially since as spiritual assistance, our mazal also receives a participation from the Rebbe's fund in the number forty

(and note from "four hundred shekels of silver, current money with the merchant"⁴⁹)

Since everything begins from Torah - it is worthwhile that in Torah itself one should make a new "institution" - by publishing collections of Torah novellae,

In the revealed and in Chassidus,

And particularly in the Torah of the Rebbe, my father-in-law, the leader of our generation,

[Where in this there is also the participation and unity of Yissachar and Zevulun" - those who study Torah and those who cover the expenses for the editing and publishing.]

It is also worthwhile,

that on this day

of the hillula,

Yud Shevat,

One should increase in Torah, prayer, and acts of kindness in all the institutions of the Baal HaHillula,

And regarding charity and tzedakah - increase in this by a number of forty.

And may it be His will that immediately and at the conclusion of the fortieth year - the true and complete redemption come,

And there will be the perfection of 'A person stands on the opinion of his teacher' - the study of the Torah of Moshiach from the mouth of Moshiach⁵⁰,

Until a new Torah will go forth from Me⁵¹,

And the earth will be filled with knowledge of God as the waters cover the sea,

And your eyes will see your teacher⁵²,

And those who sleep in the dust will awake and sing""׳,

and the Baal HaHillula of Yud Shevat is among them,

And all this — immediately and instantly, literally.

Sefer HaSichos — 5750