English translation — משיחות ש״פ בשלח, חמשה עשר בשבט ה׳תש״ב

The fifteenth of Shevat is —

"the New Year for Trees"¹.

And its relevance to the service of Israel — is understood based on that which is written² "for man is a tree of the field",

that the <i>Yetzer Hara</i> is compared to "the tree of the field",

"fruit tree"⁵,

and particularly according to the exposition of our Sages* that the verse "for man is a tree of the field" refers to a "Torah scholar",

which includes all of Israel,

as it is written⁴ "and all your children" shall be students of the L-rd".

And it could be said,

that on "the New Year for trees" an addition and renewal is added in "man is a tree of the field" also relative to Rosh Hashanah on the first of Tishrei

(on which man was created)

- Regarding the matters of service related to the "tree of the field" in man,

as follows.

And as an introduction:

It is written, "He placed the world in their hearts,"

that is,

all matters of the world

(in addition to having been created "for the sake of Israel")

There are also among Yisrael

("in their hearts")

and on the contrary,

since they exist in Yisrael, they descended also into the world.

And more specifically - as is known, the Knesset Yisrael is called by the name "land"²,

as it is said¹ "For you shall be" you are a desirable land",

and in the language of Chazal¹ "Why is it called land? Because it desired to do the will of its Master"-"

From the term will and also from the term running⁷,

And from this it is understood that in every Jew there are all the details of the matters that are in the Land,

And certainly the seven species with which the Land of Israel was praised⁸ - "a land of wheat and barley

Sefer HaSichos - 5750

and vine and fig and pomegranate, a land of olive oil and honey"

(date honey)

And as we find that the Jewish people are called by these names:,

"first of his produce"²¹ - wheat and barley; and likewise "all kinds of beautiful and excellent trees"²²: vine - as it is said¹²■² "You brought a vine out of Egypt",

fig - as it is said²⁴ "like the first fruit on the fig tree at its beginning",

pomegranate - as it is said²-⁴ "your shoots are an orchard of pomegranates",

olive - as it is said"² "The Lord called your name a leafy olive tree, beautiful with shapely fruit",

date palm

(date honey)

- as it is said²² "This your stature is like a date palm",

And it is written²⁸ "The righteous² shall flourish like a palm tree."

And since the fifteenth of Shevat is the "New Year for Trees"

( unlike grain, whose New Year is on the first of Tishrei³ )

- a renewed vitality is drawn into it for the entire year regarding the "tree"

("tree of the field")

of Israel,

and particularly the trees with which the Land of Israel was praised and with which Israel was praised - 'vine, fig, and pomegranate.'

Its name is olive and honey

(dates)

And it will be understood by first explaining the virtue of "tree"

(its New Year is on the fifteenth of Shevat)

regarding "grain"

(its New Year is on the first of Tishrei)

-In two:

Regarding delight - as known that "grain"

(wheat and barley)

is the essential matter necessary for the existence and vitality of man,

as it is written* "bread sustains the heart of man",

and "tree" that grows fruits

(which are not necessary for the existence and vitality of man,

But)

to add pleasure to man³².

Regarding growth,

that through it there is added in multiplication etc. — it is known that the virtue of growth in planting a tree is in a more elevated manner

(and even to an incomparable elevation)

than the growth in sowing grain,

because,

In sowing,

the growing grain is from the essence of the seed, only that it is in multiplicity,

that one sows a se'ah and thereby grows several kor.

But not so planting,

that the growth is incomparably superior to the planting,

that one plants a seed or a branch,

and it produces a tree with superior fruits, etc."³³,

That is,

that the growth in the tree is

(in addition to the increase in quantity)

also in a new quality.

And an example of this in the “tree” of man’s service³⁴ —

service in a manner of delight,

that is,

That besides his service in the mode of compulsion,

He adds more than what is necessary,

And even in a manner of delight,

Service in the manner of the growth of planting,

That is added not only in multiplicity of quantity,

But also in quality,

And even a new quality.

And on the fifteenth of Shevat,

"Rosh Hashanah for the tree—new vitality is drawn³⁵ throughout the

! 3> holy beginnings,

Shabbos Parshas Beshalach,

the fifteenth of Shevat

connected to the manner of service of 'if',

both regarding the matter of pleasure and regarding the matter of growth,

And through this, an elevation is also added in the matters of service related to 'grain'⁷,

Both from the aspect of preparation for the renewal in 'tree' that is also accomplished through the elevation and addition in the matters of service of 'grain',

And from the aspect of the continuation and result of the renewal in 'tree' which also affects the matters of service of 'grain'.

And in all this, there is added a special emphasis on the determination of 'Rosh Hashanah for Trees' this year - on the holy Shabbat of Parshat Beshalach:

Shabbat - the aspect of pleasure,

as it is written, 'And you shall call the Shabbat a delight'.

Therefore,

When "Rosh HaShanah for Trees"

(whose essence is delight)

falls on Shabbos – the concept of delight is further emphasized

And an additional advantage in this year – that the establishment of "Rosh HaShanah for Trees" on Shabbos is in addition to the establishment of "Yom Tov of Rosh HaShanah that occurs on Shabbos"⁴¹,

That is,

that all

the matters of service of this year are in a manner of delight,

and according to the principle of the explanations of "the four Heads of the Years are"

(they are identical to each other⁴²)

they are in a manner of pleasure,

and certainly "Rosh Hashanah for trees",

the matter of pleasure,

and especially that in this year⁴ it also falls on the Sabbath day.

And in Parshat Beshalach - as it is stated in the Midrash⁴⁴ "And it was when Pharaoh sent,

as it is said³¹ your temples are like a pomegranate orchard.

Since they left

(the Jews from Egypt)

became a pomegranate orchard,

as it is said, "Your shoots are an orchard of pomegranates,"

became like a grapevine,

as it is said,² "You uprooted a vine from Egypt",

that is,

In the portion of Beshalach, the virtue of the Jewish people is emphasized, that they are likened to fruits of the tree.

And one should add to this based on what is explained in Torah Or at the beginning of Parshat Noach⁴ regarding the virtue of sowing and planting connected with the exile and redemption from Egypt

(The content of the portion of the oath, and this is its language:

"Behold, regarding Israel in the Egyptian exile it is written:⁴ 'And I will sow them for Me in the land,'

And our Sages, of blessed memory, said:⁴⁷ 'One who sows a kor⁴ produces several korin, etc.'

Behold, it is written:² 'Israel is holy to the Lord, the first of His produce,'

His produce specifically,

that Israel is called the produce of G‑d,

And it is like a person who sows produce, for example, for the increase that will grow,

So too, when G‑d desires that the revelation of His G‑dliness in the world be increased and multiplied,

That the Kiddush is made and in a more elevated manner than even the matter of Shabbos — it must be said,

that the fixedness on Shabbos effects an elevation also in the matter of the “New Year for trees.”

Sefer HaSichos — 5750

And the glory of G‑d will fill the entire earth*⁴ and the glory of G‑d will be revealed and all flesh will see, etc."⁵,

He sows Israel, for they are His produce, and through them His glory will be revealed in abundance and addition.

Thus, through this there is an increase in the revelation of His G‑dliness below, like above.

In the future, for they will see eye to eye, etc.⁵¹.

And the cause of this great elevation and level for Israel is the occupation of planting in the land during the time of exile,

which is like, for example, one plants a single seed and it sprouts many,

or like one plants a single grape seed and a whole tree grows with many branches,

As it is written,⁴¹ “And I planted you as a choice vine,” etc.

which is a branch of the vine, in order to grow a complete vine,

and as our Rabbis, of blessed memory, said on the verses:⁵ “And behold, a vine before me,”

that Israel is compared to a vine.”

Based on this, the midrashic statement is understood: “Once they went out, they became a pomegranate orchard,

as it is stated, ‘Thy shoots are a pomegranate orchard,’

they became like a vine of wine,

as it is stated, ‘Thou didst bring a vine out of Egypt’” — that the virtue of Israel is that they “became a pomegranate orchard,

became like a grapevine of wine"

(The fruits of the tree^ are through the introduction of the exile which is in the manner of

(the sowing,

and more than that)

the planting,

"that one plants a single seed and a whole tree grows with many branches,

and as it is written, 'And I planted you as a noble vine, etc.'

In order to grow a complete vine.

And in the language of the writing in the Haftarah of Parshat Shemot: "Those who come shall take root, Yaakov shall blossom and flourish, Yisrael" etc.⁵⁴,

That is,

that the descent into Egypt

(the general matter of exile)

is analogous to sowing and planting

("shall take root")

through which there will be the growth

("will blossom and flourish")

And in greater detail:

The matter of sowing and planting in exile begins with the descent of the soul below to perform its service in refining the body, the animal soul, and the world,

to make for Him, blessed be He, a dwelling place in the lower worlds⁵⁵.

And this matter is accomplished through the fulfillment of the commandments,

which are also compared to sowing,

as it is stated*⁵ "Sow for yourselves for charity"

(the entirety of the commandments⁵⁷)

for example, planting a seed,

"which has no

taste of food,

and when the seed is planted in the earth and is clothed with the vegetative power of the earth,

from this grows a fruit of food,

Even though the essence of the seed was not at all in the category of food.

Similarly, it is the performance of the commandments that descended and became clothed in physical matters"⁵ like tefillin on physical parchment.

And when a Jewish man places them on his head, there comes about a revelation of His G‑dliness"⁵.

Moreover, this sowing is specifically in Israel — "as a parable"⁵ the vegetative power in the land that does not produce fruit in every place,

and in the desert, plants do not grow at all,

likewise, specifically to Israel it is said, ‘For you shall be to Me’⁵ ‘a desirable land’,

Therefore,

On

Parshas Beshalach,

the fifteenth of Shevat

"The growth" of the revelation and drawing down of G‑dliness through the performance of mitzvos is done specifically by their hands.

And accordingly,

We must explain the concept of “a land of wheat, barley, grapes, figs, pomegranates, a land of olive oil and honey” in the service of the Jewish people,

“a desirable land”,

And more specifically:

the difference between "wheat and barley",

things necessary for existence and vitality of man,

to "grape, fig, and pomegranate."

olive oil and honey,

things of pleasure,

The addition of the second "Land",

"a land of olive oil and honey" - from which it is understood that in the matter of "Land",

"a desirable land",

there are two levels, one above the other,

and corresponding to the elevation in "Land", there is also an addition in the quality of the fruits that grow from this land

("a land of olive oil and honey")

As follows.

"Wheat and Barley":

“Wheat” - food for man,

and “Barley” - food for beast⁶.

And their concept in the service of man⁶⁴ - "Wheat" refers to the service

(food)

of the G‑dly soul,

the 'man' within him,

from earth to the upper⁶⁵,

and 'barley' refers to the service

(food)

of the refinement of the animal soul⁶⁶,

the 'animal' within man,

which,

despite the fact that the work of refinement of the animal soul in itself is a descent relative to the service

of the Nefesh HaElokis,

behold,

the intent is specifically the Nefesh HaBehamis,

and through this an additional greater elevation is added also in the Nefesh HaElokis.

And the explanation of the matter:

The order of creation in the six days of Bereishis⁶ — that initially the animals were created

(and all living creatures)

and afterwards man was created.

And its parallel in human conduct - "It is forbidden for a person to eat before he gives food to his animal,

as it is said*⁶ 'And I will give grass in your field for your animals, and then you will eat and be satisfied'"⁶,

The early sages would

precede the food of the animals.

to their own meal""⁵⁸.

And its parallel in the service of man - the precedence of the animal soul over the G‑dly soul

which is called the "second soul"¹,

for the first is the animal soul)

- "I will preface my argument,"

since,

"the completion and main entry of this holy soul into a person is at thirteen years and one day for a male and twelve for a female, therefore they become obligated then in mitzvot from the Torah,"

and also "the beginning of the entry of this holy soul is in education for Torah and mitzvot that the Sages obligated to educate,"

from the age of education

(and even the actual beginning with the "mitzvah of circumcision" is on the eighth day,

and not at the time when he was born and came into the world)

Moreover, the main service for

Sefer HaSichos - 5750

most of the Jewish people

(and the Torah on the majority you will stray")

throughout all the days of their lives it is clearly the animal soul - since their attribute is the attribute of the intermediate ones"

("Medat*⁷ HaBeinoni is the attribute of every person, and after them every person will draw"⁷⁷)

That the essence and substance of the vital animal soul from the side of impurity, which is clothed in his blood and flesh, is not turned to good"•⁷,

And therefore his constant service is in clarifying the animal soul.

And the explanation of this is - that 'the descent of the G‑dly soul.

to clothe itself within the animal soul even though it is physical,

because in it there is the power of growth to sprout salvations in great addition to the seed sown in it,

And this is the meaning.

And I will sow her for Me in the land,

That is, in the animal soul, about which it is said, "And the spirit of the beast that descends is below to the earth."

And the reason is that the animal soul in its root and source is more elevated than the G‑dly soul,

And therefore it has this power to cause growth,

That is,

That through the work of refining the animal soul, a greater elevation is brought about in the G‑dly soul.

Based on the above that the main service is in refining the animal soul — why does Scripture state "wheat and barley",

wheat and then barley?

And the explanation for this is that it is impossible to begin the service of refining the animal soul except through the prior revelation of the light

(in general)

of the G‑dly soul,

and as the parable of sowing in the ground,

that "even though it contains the power of growth, it does not produce anything on its own, only through the seed sown in it,"

So too the animal soul from its own perspective.

It descends downward and would remain so,

But through the aspect of the G‑dly soul that is vested in it, which contemplates the greatness of G‑d, etc.

And emphasized in the daily order of service:

In the reading of Shema

(the beginning of the service of 'And there was evening and there was morning'⁶⁵)

- we say 'And you shall love'*

Shabbos Parshas Beshalach,

the fifteenth of Shevat,

"the L‑rd your G‑d",

that this is the love of the G‑dly soul,

and afterward it is said, "with all your heart",

"with both your inclinations"⁵,

because,

(only)

After the arousal of love of the divine soul, it is possible

(also)

The clarification of the animal soul that will be transformed into love of G‑d, and furthermore, through this, a greater elevation is added in the divine soul.

And similarly, every morning when a person becomes a new creation**—he begins by saying, “I offer thanks before You.”

that You have restored my soul within me,

"The soul You have given me is pure,"

the divine soul,

And afterwards comes the continuation and main work in refining the animal soul,

And through this, a greater elevation is added in the G‑dly soul.

And as hinted in the verse⁷ "Draw me, we will run after You" - "Draw me" is singular,

It is an arousal from above to awaken the natural love in the G‑dly soul.

And through this, the G‑dly soul also refines the animal soul.

"We will run after You" is plural,

In the two desires of the Divine soul and the animal soul,

And through this, an elevation is added in the Divine soul,

That also the love of the Divine soul becomes in a manner of enthusiasm,

Like the animal soul,

That all its matters are with great intensity

("Much produce by the strength of an ox"⁶⁸")

And when it is transformed into love for G‑d,

The love of the animal soul is made in a manner of contentment,

And through it, the love of the divine soul is also made in a manner of contentment"⁶⁹.

And this is also the order of the verse "A land of wheat and barley" — that the beginning of the service of "a desirable land" is through the revelation of the divine soul

(wheat)

and afterwards and through this comes the continuation and main service in refining the animal soul

(barley)

And through this also the main intention of the sowing of the Nefesh HaBehamis in "Eretz",

that the Nefesh HaElokis will ascend to a higher level.

Based on the above, we must also explain the Gemara story⁷⁰ "Yochana Chakuka'ah went out to the villages

(to the villages to see the crops. When he came back, they told him, 'The wheat has become beautiful!',

He said to them, 'Barley has become beautiful,'

They said to him, 'Go and tell it to the horses and donkeys,'

as it is written, 'Barley and straw for the horses and the swift steeds,'

What was he supposed to say,

"Last year the wheat became beautiful" - at first glance, one must understand:

The explanation in the words of Yochanan Chakukah who said, “Barley became beautiful” - why did he not say

(as “he was supposed to say”)

"Last year the wheat became beautiful,"

in accordance with the question, “Did wheat become beautiful?”

In his response, this is in the language of our Sages, of blessed memory⁷¹ “He claimed wheat and he admitted to barley.”

And the main point: the understanding of the sugya is regarding the great caution in clean speech,

as emphasized in the aforementioned that "he did not want to utter a curse from his mouth" to say that the wheat did not turn out well,

and therefore he said "the barley turned out well",

that "from the implication of his words it is understood that the wheat did not turn out well"⁴.

And it is not understood: how does the response "Go and inform the horses and donkeys" - a contemptuous expression

(apparently)

- to the content of the sugya regarding speaking in clean speech,

And on the contrary: the disregard of the response "Go and announce to the horses and donkeys" is worse

(apparently)

than the expression "the wheat did not turn out well"

(description of the actual reality)

which Yochanan Chakoka refrained from using because of the great caution in clean language?!

And the explanation in this — in the service of man⁵:

The going out

("Nafak")

"To see the produce,"

Proverbs 14,

Sefer HaSichos — 5750

It is,

to see the manner of the service of Israel in sowing the produce•*,

which is in spirituality "the produce of Hashem"/ so that the growth should be in increase and multiplication

(as above, ibid.)

And when they asked him, "The wheat has become beautiful,"

whether the work in "wheat",

the work of the animal soul in itself,

is progressing well,

he answered them: "The barley has become beautiful" - that

(in this year)

The main point is

(Not the service of the animal soul itself,

but rather)

the clarification of the divine soul.

In other words,

his intention was not to say that the wheat did not grow well,

that is,

that there is some deficiency in the service of the animal soul,

For he did not descend to this

(Even though he revealed this incidentally/ but rather,

to emphasize the need and importance of the essential work in refining the animal soul,

"shattered vessels became beautiful".

And about this they said to him, "Go and announce to the horses and donkeys" -

(that this is not a response with intent of mockery, G‑d forbid,

but in a positive manner)

that his words contain good news regarding the work of refining the animal soul,

And even to the lowest level within it,

"horses and donkeys",

since "barley

(animal food,

"the barley and straw for horses and mules")

"became beautiful",

this indicates a special bestowal of power from above regarding the work of refining the animal soul,

and therefore,

"Go out" and feed to horses and donkeys" - to inform that there is a unique empowerment for refining the lowest level of the animal soul,

"horses and donkeys",

in order to add encouragement and urgency in the work of refining the animal soul.

And nevertheless,

the Gemara concludes that "he should have"

to say, last year the wheat became good"⁷⁴" - because the beginning of the service is through the revelation of the divine soul

(wheat)

And furthermore, and the main point,

that the purpose of the work of refining the animal soul is to add a greater elevation in the divine soul

(wheat/ as above.

And behold,

after "a land of wheat and barley",

which alludes to the work of the divine soul

(wheat)

VedineiHeiB

(barley)

in the manner necessary for the existence and vitality of man, whose soul descended below to refine the Nefesh HaBehamit

(as above)

the verse continues to explain the service of 'Eretz Cheifetz' in a more elevated manner - "and vine, fig, and pomegranate!",

comparable to the addition of pleasure in tree fruits over the attainment of the necessity of wheat and barley.

And it should be added,

That also in the 'vine, fig, and pomegranate' the elevation achieved through the refinement of the animal soul is emphasized:

"Vine" - 'which gladdens God and men'⁷⁵*,

That in addition to the joy and delight in the service of the divine soul,

"gladdens the concealment and hiddenness that stems from the name Elokim, so that it should not conceal or hide,

that the innermost aspect be revealed below"""⁷⁶,

That this also includes the refinement of the animal soul, that it should not conceal or hide, etc.

"Fig" - also from the expression 'he seeks a pretext'"⁷⁷,

Which alludes to the refinement of the Tree of Knowledge of Good and Evil

(And in particular according to the opinion that the fig was,

that through the matter in which they were corrupted they were rectified."/ And regarding the rectification - it was according to all opinions through

and!)

Shabbos Parshas Beshalach,

the fifteenth of Shevat

the fig,

as explicit in the verse⁵: "And they sewed fig leaves",

That is,

that through

(even)

"fig leaf" they rectified

(part of)

the shame

("they will be ashamed")

that came through the sin of the Tree of Knowledge.

The acronym 'Maran'⁴ — which alludes to the performance of the commandments,

as our Sages said⁵ on the verse, '*"Your temples are like a piece of a pomegranate*,'

"Do not read 'your temples' but 'your empty ones,'

"that they are filled with mitzvos like a pomegranate"⁷,

And in the performance of the commandments, the most emphasized is the garbing in the physical matters of the world,

the lower clarification.

And it should be added that the lower clarification

(through the performance of the commandments)

Hinted at in the pomegranate seeds - and in two:

The pomegranate seeds are in concealment,

unlike grapes,

for example,

that in most cases they can see

the seeds before the removal of the peel and pressing of the grapes.

Each seed has its own "flesh,"

that is,

each seed is an independent entity relative to the other parts of the pomegranate.

And an example in mitzvos: a)

Their garb in physical things — as an example of the concealment of pomegranate seeds,

"Even the empty among you are full of mitzvos like a pomegranate,"

that it is possible that despite their being "full of mitzvos,"

The reality of fulfilling the mitzvos is in the manner of "empty ones"

(Although the term "mitzvah" means connection and bonding,

and all the more so "filled with mitzvos")

- like a pomegranate, each seed

(the mitzvah)

is a separate entity relative to the other parts of the pomegranate.

And the verse continues - "a land of olives, oil, and honey":

The addition of "a land of olive oil and honey"

(Although at the beginning of the verse it already says "a land of wheat, etc.")

"" - indicates a higher avodah in the "land",

the second land,

that comes after the avodah in the level preceding it,

the first land.

And the superiority of the second "land" is expressed in its growth from it - "a land of olive oil and honey":

"Olive oil" - "An olive does not yield its oil except through crushing"

Which alludes to service in a manner of suppression and nullification of one's self-existence,

Not merely suppression as in the ordinary service of refining the animal soul.

Sefer HaSichos - 5750

And "honey of dates" - which produces fruit for seventy years²

That the length of time

(seventy years)

indicates the abundance of toil in the work of planting,

without comparison to the planting of other trees,

And accordingly,

also the superiority of the fruit,

and the delight and sweetness within it,

is in a more elevated manner.

And one may add,

that the seventy years of dates indicates the completion and perfection of the service of “the righteous flourish like a date palm” in the manner of “advanced in days,”

that the work of refining the seven attributes⁴ has been completed

(that each one comprises ten,

Total: seventy)

Over the course of seventy years.

And one should add to this,

According to the teaching of the Baal Shem Tov on the verse, "For you shall be a desirable land",

that Bnei Yisrael are analogous to a desirable land in which are hidden precious treasures of gems and pearls:

In addition to the virtue of growth that is in a 'desirable land',

namely the growth through sowing grain

("wheat and barley")

which are necessary for human sustenance,

and they are growth through planting trees

("vine, fig, and pomegranate.

olive oil and honey")

For pleasure — there is in the land desire also precious stones and pearls through which pleasure and wealth are added to man beyond measure compared to the pleasure from eating fruit of the tree.

And perhaps its meaning in Divine service — the revelation in the inner dimensions of the Torah,

as the words of our master, the Alter Rebbe"

In explanation of the concept of the spreading of the wellsprings outward,

According to a parable of a king who commanded to take the precious stone from the king's crown,

upon which the value and beauty of the king's crown depends,

to grind it and mix it with water,

and to pour it between the lips of the king's son,

so that one drop

(at least)

will enter into the mouth of the king's son, etc.,

that in this explanation,

precious stones and pearls that are in "Eretz Cheifetz" allude to the inner dimension of the Torah.

And it can be said,

that in the revelation of the inner dimension of the Torah

(precious stones and pearls that are in Eretz Cheifetz)

itself there are distinctions of levels, one elevation after another,

And in general:

The manner of the revelation necessary to save the life of the king's son

(As the conclusion of the parable of our master the Alter Rebbe)

- Regarding the medicinal herbs in the inner dimension of the Torah,

The increase and addition

(More than necessary to save the life of the king's son)

As preparation for the revelation of the inner dimension of the Torah in the future to come,

the delight that is in the Torah,

the reasons of the Torah — in a manner analogous to the fruits of the tree in the inner dimension of the Torah,

and even to "olive oil and honey",

in which the matter of delight is emphasized more than in other tree fruits.

And it should be added,

that this matter is with extra emphasis in the determination of this year on Shabbat Kodesh the fifteenth of Shevat,

in which is completed the perfection of the tenth of the tribes, "And it was in the fortieth"

Shemot Beshalach,

Fifteenth of Shevat

Year ² - as explained at length¹² that by this time the work of our Nesi'im had already been completed

(all seven Nesi'im²²)

in spreading the wellsprings outward

(in addition to the necessary,

also)

in extraordinary abundance,

in a manner of delight,

to the completeness of 'an olive of oil'²²,

"Maser²⁴ his bread is fat, and he is a peg of the king's delights"²⁵,

"And honey

(dates)

"The righteous shall flourish like a date palm""²,

as it is written at the end of 'A Song for the Shabbos Day' - 'for a day that is entirely Shabbos and rest for the life of the worlds'²⁴,

The lesson from the above regarding actual deed:

From “New Year for Trees”

(and particularly when it falls on Shabbos,

and in Parshas Beshalach)

— each and every Jew must add in a new manner in all matters related to “man is the tree of the field,”

both regarding matters of delight,

and regarding matters of growth

(as above sec. 3)

completion,

the completeness of all days of the month,

and especially the special days therein,

like "the tenth shall be holy",

the Shabbasos,

שקמה״ח.

And another essential matter regarding growth -which includes also the effect on others

(Begins with the members of his household and those in his vicinity / through this it becomes "a fruit tree producing fruit of its kind in which its seed is,"

from which another tree will grow, until many trees grow.

And accordingly, one can explain the common expression "Rosh Hashanah for trees,"

in the plural

(although the language of the Mishnah is "Rosh Hashanah for the tree,"

in the singular)

²² - for since the beginning of the service is in the matter of "you shall love your fellow as yourself"²,

as each Jew says at the beginning of the day before prayer, "I accept upon myself the positive commandment of 'you shall love your fellow as yourself'"²,

And only afterwards does his own service in prayer begin,

that the beginning of his service is in the manner of "trees,"

in the plural.

And may it be His will that the resolution to add innovation in all matters of growth will bring immediately the reward⁵ — the primary growth resulting from the sowing and planting of "our deeds and our service throughout the time of the exile"⁵,

the true and complete redemption⁵² through our righteous Moshiach,

"Tzemach

Sefer HaSichos — 5703

His name³³? About him it is said³⁴■ "And a staff shall arise from Israel",

That 'staff'³⁵׳ also means branch,

As it is written³⁴׳ 'And a shoot shall go forth

(a royal scepter)

from the stump of Jesse and a branch

(meaning a tree sucker)

from his roots shall bear fruit'.

And additional empowerment from the weekly Torah portion — that is added to the heart that it discusses regarding the Exodus from Egypt, which also includes the true and complete Redemption.

("As in the days of your exodus from the land of Egypt, I will show him wonders"³ In it is also hinted the completeness of the true and complete redemption - in the Song of the Sea: "Then sang Moses"³,

"It does not say 'sang' but 'will sing'"³,

"future tense,"

"which hints at the tenth song in the future redemption'⁴',

"And at the conclusion of the song - 'You will bring them and plant them etc., the sanctuary of the L-rd, Your hands established.'"

"With two hands,

"And when.

At the time when Hashem will reign forever and ever,

in the future when all the kingship is His"⁴³.

And so it will be for us - on Shabbat Kodesh Parshat Beshalach,

Elevation, it should be, initially two plantings one after the other.

The first planting is the exile in Egypt,

And through this they grew until they merited the giving of the Torah,

And afterward the second planting is the exiles that follow, in order that the growth will be in its completeness in the future to come".

Fifteen Shevat of the year 5703

(it will be a year of gross)

merit the fulfillment of the prophecy⁴³ 'And you will be gathered' one by one, Bnei Yisrael,

that all Bnei Yisrael come to our Holy Land,

"all its inhabitants"⁴⁵,

and merit 'to eat of its fruit and be satiated⁴⁴ from its goodness'⁴⁷,

and especially the species for which Eretz Yisrael was praised"⁴,

And even [extending] to the fruits that were in the Holy Temple,

as our Sages, of blessed memory, said: "A golden vine stood at the entrance of the Sanctuary, etc."⁴

"At the time that Solomon built the Holy Temple, he planted in it all kinds of golden fruit trees, and they would bring forth their fruit in their seasons.

And in the future the Holy One, blessed be He, will restore them,

as it is stated: ⁵ 'It will blossom and bloom, and rejoice, yes, with joy and singing.'"⁵

And all the more so regarding the spiritual matters of the Land of Israel — beginning with the study of the Torah of the Land of Israel,

as our Sages, of blessed memory, expounded⁵³ on the verse,⁵³ "And the gold of that land is good,"

"There is no Torah like the Torah of the Land of Israel",

and until the ultimate perfection of the giving of the Torah

(in Parshat Yitro, which they begin reading on this Shabbat Mincha)

- "Torah