English translation — משיחות ש״פ האזינו, שנת שובה

- Farbrengen 1 and 2 - 5751

One has spoken several מ>ןל that in addition to the general significance of the festivals of the month of Tishrei

(the one abundant in festivals, / in which all years are equal,

there is also a special significance that is connected with the specific arrangement of the festivals in that particular year,

with which the new year distinguishes itself from other years.

This year is distinguished by the fact that the festivals' of the month of Tishrei lead directly into Shabbos: the two days of Rosh Hashanah are Thursday and Friday

(Erev Shabbos, which lead directly into the day of holy Shabbos; and in the Diaspora, this is also the arrangement of the first days of Sukkos,

And the last days,

Shemini Atzeret and Simchat Torah,

that being Thursday and Erev Shabbat,

comes immediately after them the holy Shabbat day?

In such a setting it also comes to pass,

that on this Shabbat after Rosh Hashanah we read Parshat Haazinu?

All matters,

and especially connected with the Torah-based determination of festivals and portions in the Torah,

They are with Divine Providence—and with utmost precision.

It is understandable from this,

that this determination of Rosh Hashanah

(and similarly of Sukkos and Shemini Atzeres and Simchas Torah/ that this leads into Shabbos,

and in the praise of Parshas Haazinu—gives a special instruction

(Torah from the word 'instruction')

which makes even clearer and gives additional strength in carrying out the general meaning of the festivals.

one will understand it according to the explanation in the general content and

accepts except for one day• -,

for indeed, that illumination which shines in the Diaspora on two days,

shines on one day.

And as it is according to the present explanation regarding שפע׳צ and שפח״ת,

that in Eretz Yisrael they celebrate שמוד׳ת on the day of שסע״צ,

And so, regarding the first day of Yom Tov,

which includes the action of the second day of Yom Tov

(Shnarchl)

¹.

Sefer HaSichos - 5751

.

The effect of Shabbos and Yom Tov in the life of a Jew - both the common point of Shabbos and Yom Tov,

and also the distinction between them

(see below, sec. 5)

.

The days of Shabbos and Yom Tov

(including Rosh Hashanah and Chag HaSukkos)

bring holiness into the life of every Jew.

"And you shall guard⁷ the Shabbos for it is holy,"

"The appointed times* of Hashem which you shall proclaim as holy convocations": the G-dly holiness of Shabbos Kodesh and of Yom Tov penetrates into every Jew,

So that the entire day,

and in all the activities of the day,

one feels different and holily elevated,

Until then, it brings holiness into his physical life - into his enjoy- ment

(pleasure)

Also from his physical body and connected with his physical part of the world: On the day of Shabbat it is a mitzvah "to delight in the pleasure of eating and drinking,"

And similarly on Yom Tov one has the obligation of joy of Yom Tov in food and drink,

Until then, the holiness of Shabbat and Yom Tov also affects the weekday days that come afterwards,

So that the holiness elevates and also permeates the weekday activities of a Jew,

So that his conduct in daily life,

in eating and drinking,

Earning a livelihood,

business and commerce,

shall be influenced by the spiritual holiness of Shabbos and Yom Tov only from which they come,

it is then easier to fulfill the statement - "All your deeds should be for the sake of Heaven",

and "In all

your ways know Him"

(in addition to that which it adds - in quantity and quality - to his study of Torah and fulfillment of mitzvos during the weekdays)

.

And in particular,

Among Shabbosim and Yomim Tovim themselves - this is especially revealed regarding the Yom Tov of Rosh HaShanah,

And the Shabbos that comes after Rosh HaShanah - Shabbos Shuvah:

The days of Rosh HaShanah - the Yomim Noraim\" - fill every Jewish heart with a holy trembling feeling,

That takes hold of the person,

Throughout the entire day - more than is the case on other Yomim Tovim,

As we see it in actuality in the awakening that exists among Jews on Rosh HaShanah,

The Yom HaMishpat VeHaDin when the life of every Jew for the entire year is determined.

And the feeling of holiness of Rosh Hashanah affects a Jew when eating,

at the festive meals,

And on the contrary: at the Rosh Hashanah meals, in addition to the obligation of oneg Yom Tov

(as on every Yom Tov)

,

that "one should increase meat, wine, and delicacies according to his ability,"

one was instructed "eat" rich foods and drink sweet drinks,

"to eat" fatty meat and drink honey and all kinds of sweets"⁷.

And this is the influence of the holy feeling of Rosh Hashanah

(as the verse "Eat,

at the end of Parshas Haazinu,

the cause of satiety

from the rich foods etc.' continues)

"For holy is the day to our Lord."

In addition to the quality of Rosh Hashanah as a Yom Tov,

it also has the quality of its influence and extension of holiness throughout the entire year - as is known•¹,

Then it is called "ראש השנה"

(not "תחילה השנה"/ because in addition to being the beginning of the year,

it is primarily the head of the year: just as a head leads the limbs of the body,

and also as the limbs stand on their own - so too must Rosh Hashanah lead and master the days,

yea- the day of the year,

down to the details of daily life.

Similar to this is also Shabbat Shuvah

(the Shabbat that comes after Rosh Hashanah)

The effect of the holy Shabbos is even stronger on Shabbos

(Teshuvah)

Shuva - the first Shabbos of the year - being the Shabbos of the Ten Days of Repentance

("The ten days between Rosh Hashanah and Yom Kippur / when repentance can be more easily achieved and the repentance is also more effective"¹,

as it is written—

(on the days¹¹)

"Seek Hashem when He is to be found, call upon Him when He is near":

Furthermore: The Shabbos has in itself and from it is drawn power to all the Shabbosos of the year - as it is written in the writings of the Arizal",

that the seven consecutive days of the Ten Days of Repentance

(between Rosh Hashanah and Yom Kippur)

are

corresponding to the seven days of all the weeks of the past year

(in order to rectify and complete them¹⁴)

,

and it may be said,

according to the well-known, that the days of the month of Tishrei

(Letters of Rosh HaShanah•־)

are inclusive days for the coming year,

so they are also corresponding to the seven days of all the weeks of the coming year.

And accordingly, it follows that

Shabbos Shuvah

(the Shabbos of the seven days between Rosh HaShanah and Yom Kippur) corresponds to, and from it derives the strength for the service on all the Shabbasos of the year

(the past year and the coming year)

.

Based on this, one will understand the significance of today's fixed time,

when the two days of Rosh Hashanah lead directly into the holy Shabbat:

When Rosh Hashanah falls in the middle of the week

(Monday and Tuesday,

Tuesday and Wednesday,

Shabbos and Sunday)

- then although even then, Rosh Hashanah is elevated to Shabbos Shuvah

(As all days of the week are elevated on the day of Shabbos in the manner of

Drushim of Rosh HaShanah

(before the first drush)

.

Siddur HaAriZal by R' Shalom Sharabi - Seder Aseres Yemei Teshuvah.

Sefer HaSichos - 5751

"Vayechulu"² the heavens and the earth and all their host"²⁵)

-But there is an interruption of the weekdays between Rosh HaShanah and Shabbos,

As emphasized in the Rebbe's words, that on Motza'ei Rosh Hashanah one recites Havdalah - "Who distinguishes between holy and profane, etc."³,

And afterwards,

after an interruption of several days,

there comes the independent elevation of the holiness of Shabbat.

However, when Rosh Hashanah falls on Thursday and Friday,

it leads directly into Shabbat without any interruption in between,

as the law is³ that one does not recite Havdalah between Yom Tov and Shabbat

[even though on Rosh Hashanah there is an element of Yom Tov joy and it is called Yom Tov,

Because between joy and holiness there is no relevance of Havdalah,

as follows [ibid.]

.

And moreover - one makes

(only)

Kiddush on Shabbos night,

which proves that there is an elevation in the holiness of time and man.

Thus one has a "chazakah"³² of three consecutive holy days,

A chazakah that strengthens the holiness

(which is inherently eternal)

,

In a manner that it has a very strong,

lasting and constant effect on the entire year,

So that G‑dliness-holiness should permeate also the physical matters of Jews,

Until that in the diaspora there comes additional strengthening through that which also the first

days of Sukkos and the last days,

Shemini Atzeret and Simchat Torah,

leading into Shabbat,

so that there is a "chazakah" in the "chazakah" - three times three holy days in a row - which gives a number of strengthening

(Ahavas Yisrael, Chachamim, VeChasidim La'Aretz)

so that the holiness should permeate

(in a revealed manner)

the physical reality of the diaspora,

until - the revelation of the perfection of holiness,

into all the parts of his soul,

until the yechidah of the soul,

and further - "yechidah l'yachdecha"5n,

Yechidah shalef/ so that the body and physicality of a Jew becomes permeated with the revelation of the highest levels in holiness,

- as explained in detail in the letters in connection with the beginning of the year³⁷.

In order to understand more clearly, one must explain the difference in detail between

(the holiness and joy³⁸ of)

Shabbos and Yom Tov,

has in it what is not in it,

Thus, the three holy days in a row,

which are

(not three days of Yom Tov,

but)

two days of Yom Tov and one day of Shabbos,

signify

(In addition to the common denominator between them - three days of holiness)

The connection between two distinct levels in holiness - the holiness of Yom Tov and the holiness of Shabbos.

Parshas Haazinu,

Shabbos Shezaveh

And as an introduction:

The matter mentioned above,

Or the holiness of Shabbos and Yom Tov must be drawn into the days of the week - requires explanation: On Motzoei Shabbos and Motzoei Yom Tov we make Havdalah,

"Who separates between holy and mundane",

In order to perceive the separation that the Almighty made between holiness and ordinary weekdays

(just as the separation between light and darkness,

between Israel and the nations")

.

And even though a Jew must draw holiness into the profane,

nevertheless the distinction and separation remains

(which the Holy One, blessed be He, made)

between sacred and profane

(Not that one should, G-d forbid, nullify the Havdalah)

.

According to this, one must understand: How is it possible,

That by continuing in the weekday from the sanctity of Shabbat and Yom Tov

(until - the highest levels of holiness,

as mentioned above)

should the weekday remain weekday

(separated from the sanctity of Shabbat and Yom Tov/ and together with it he should absorb the sanctity of Shabbat and Yom Tov

(and not be nullified)

?

It will be understood according to the explanation of the difference between the holiness of Shabbos and the holiness of Yom Tov.

The difference between Shabbos and Yom Tov can be seen in several matters:

(A)

All

(39)

Melachos are forbidden on Shabbos.

On Yom Tov, melaches ochel nefesh are permitted.

("But•⁴ that which is eaten for every soul, that alone may be done for you")

⁴¹.

(B)

The main concept of Shabbos is delight - "And you shall call Shabbos a delight"⁴¹,

then not

so much joy

("On Shabbat⁴¹ joy is not mentioned.")

⁴⁴.

The main aspect of Yom Tov is joy - "Mo'adim lesimchah."

And "therefore it is customary to increase varieties of foods on Yom Tov more than on Shabbat, regarding which joy is not mentioned,

and similarly the garments of Yom Tov should be better than the garments of Shabbat"⁴⁵.

(c)

Shabbat is called

(in the Torah)

"Kodesh"⁷ - kodesh is a word in itself⁴⁴.

Yom Tov is called

(in the Torah)

"Mikra⁴⁷ Kodesh"•⁴.

And the explanation of the matter:

Regarding the reason why on Shabbat we say the phrase "Mekadesh HaShabbat" and on Yom Tov we say "Mekadesh Yisrael VeHaZmanim" - the Gemara⁴ says,

that Shabbat is "sanctified and established" from above

(from the six days of creation,

And it is not dependent⁵ on the fixing of Rosh Chodesh•⁵/ But a festival is dependent on the holiness of Israel

(Through the holiness of Israel they were sanctified,

and if Israel were not sanctified, they would not determine months and call festivals in Beis Din•⁵)

- "Israel sanctified the times."

And in the inner aspect of the matters⁵:

Shabbos is an elevation above the time of the world

[Therefore, every week begins from Sunday,

because after the elevation⁶ on Shabbos above time,

A new one begins

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The scope of time

; Yom Tov is a continuation - that is, the service of Jews - of holiness in time,

into the weekdays.

And in another style: Yom Tov is the "mean" through which the holiness of Shabbat

(which is above time)

into the weekdays⁵³

(that is beneath time)

".

In this also consists the difference that Shabbos is called "Kodesh",

the aspect of Kodesh is a word in itself - higher than

(to have a connection with)

the world

(and with other things in general - it is in itself and Yom Tov is "Mikra Kodesh",

"Mikra" from the term 'korei u'mamshich' - that a Jew calls and draws from the holiness of Shabbos

(aspect of holiness)

there are no weekdays"

[And therefore Yom Tov occurs,

for the most part,

on weekdays⁵⁴]

.

And this is also reflected in the difference,

That on Shabbos all labors are forbidden - because then there is an elevation to a level of holiness that is above worldly labors; however, on Yom Tov, labor for food preparation is permitted - because the extension of holiness on Yom Tov is connected with worldly matters.

And one could say that if the air is suitable, and that Shabbat is primarily delight and Yom Tov is primarily joy: delight can also be when a person finds himself for himself - his pleasures are not dependent on others,

In the manner of 'kodesh milah begarmei' - and as is known that holiness

(kodesh)

is the language of separation⁵⁵,

that he

is separated and distinct from the people⁵⁵,

In the manner of the elevation of praise

(above the world)

⁵⁷; MB simcha

(the completeness of joy)

Because a person,

is specifically when he joins others to himself to be joyful,

as the law is in the laws of Yom Tov•⁵ - regarding the holiness of Yom Tov - is Mikra Kodesh,

drawing down⁵⁷.

Accordingly, it is understandable,

So Shabbat and Yom Tov, each has something the other does not: the level of holiness, the holiness of Shabbat is higher than the holiness of Yom Tov; but in joy, the extension of joy into the world

(Chol)

- is accomplished through Yom Tov⁵.

Based on this, we can add regarding the "accomplishment" of this year's calendar when Yom Tov immediately leads into Shabbat:

In most years there is an interruption of weekdays between Yom Tov and Shabbat

(as above, sec. 2/ which emphasizes the difference between the two modes of service of Yom Tov

Shas Haazinu,

Shabbos Shezavah

(drawing down below in the world)

Ah Shabbos

(elevation upward)

.

Then we have two special matters: a)

The extension of Yom Tov into weekday,

But this is only the level of Yom Tov.

And b)

The elevation of Shabbos.

The novelty in the determination of this year,

when Yom Tov leads directly into Shabbos

(without an interruption or Havdalah in between)

,

is - that one then draws down the continuation immediately from both levels together,

the level of Yom Tov and the level of Shabbos - the drawing down into the world

(מקרא קודש)

and the elevation above the world

(קדושת שבת,

קדש מלה בגרמי׳)

.

And accordingly, it is understood that this gives the power into the service,

So that one can continue in it within the confines of the world

(chol)

The highest levels in holiness

(until the holiness of Shabbat,

kodesh mileh b'garmei,

etc. / in a way that the world should not become nullified.

And furthermore: one does not make any Havdalah between Yom Tov and Shabbat - even though on Yom Tov there is joy - because between joy and holiness there is no relevance of Havdalah.

And it can be said moreover: even between joy and chol there is no Havdalah,

And the Havdalah of Motza'ei Yom Tov is a distinction between the holiness of Yom Tov and the weekday.

And the point in this: Simcha (joy) is about breaking and nullifying distinctions,

And on the contrary - to connect with additional people, etc.

(the opposite of Havdalah / etc.

The aforementioned matter

(which relates to the adjacency of Yom Tov to Shabbat, which Yom Tov and Shabbat are only know that is specially emphasized on Rosh Hashanah and Shabbat Shuvah:

Rosh Hashanah is the day when Adam HaRishon was created on the sixth day of Ma'aseh Bereishit.

One of the reasons why Rosh Hashanah was established on this day

(and not on the day

first of Creation/ until then we say then

(Rosh Hashanah)

,

"This is the beginning of Your works" - is because the intention and purpose of all of creation is carried out through the creation of man - the essence of creation,

and he is a partner with G‑d in the act of Creation**.

And he brings the creation to its perfection,

,

which God created to do - to repair”**,

until - to bring holiness and G‑dliness into the world,

in a revealed manner

(as Adam did on the first Rosh HaShanah,

through that which he said to all created beings and effected:,

Come** let us prostrate and bow, let us kneel before the L‑rd our Maker”)

.

And therefore Adam Harishon was created at the end of Maaseh Bereishis

(Although being the essence and purpose of all of creation,

he should have been created before all creations**/,

so that he would enter the feast immediately**—and perhaps it can be explained in this

(that

©Sefer HaSichos - 5751

This is not only so that man should benefit from all of creation,

rather)

- So that it should correspond with that which "Man is born to toil"⁷*,

"To work it and to guard it" - that man through his toil and labor should uplift the world*,

by eating the "meal" for the sake of Heaven etc.,

and through the totality of the service of Torah and mitzvos,

"To work it and to guard it"⁷.

And this is the content of Rosh HaShanah from year to year,

when it repeats itself

(in a more elevated manner)

The concept of the creation of man and the purpose of his creation,

to accomplish

(through his service)

the "You shall make Me sovereign over you"⁷,

the revelation of His kingship, may He be blessed, throughout the entire world — that through his service he should draw down G‑dliness into the world; in accordance with the general content of the festival

(including the festival of Rosh HaShanah)

,

when the work of food preparation is permitted,

As mentioned above.

And just as the creation of man on the sixth day of the act of Creation,

immediately afterwards led into the Sabbath day

(without interruption between them/ when the ascent of all the acts of Creation becomes the completeness of the Sabbath,

So it stands openly in the determination of this year,

when the "long day"⁷² of Rosh Hashanah is

falls on Thursday and Friday⁷⁷,

which leads directly into the Sabbath.

And to add an example to the matter - of the shofar blowing on Rosh Hashanah,

And that "the mitzvah of the day is with the shofar"⁷⁴,

which [the shofar] opens the "Coronate Me over you"

("And with what? With the shofar"⁷)

: When the holiday of Rosh Hashanah occurs on Shabbat, we do not blow [the shofar]

(in the Diaspora)

*⁷.

It is explained in Chassidus*⁷ the reason for this,

Because then the influences of T”KSH are revealed through the holiness of Shabbat itself,

and through the recitation of the Shofar verses, etc.

However, it is understood,

that since "the deed is the main thing"⁷⁷,

the perfection of T”KSH is when it is actualized in deed – in the actual blowing and hearing of the shofar sound in its simple sense,

[as also proven from the fact that in the Holy Temple they would blow the shofar on Shabbat⁷,

because of the perfection that shone there*⁷)

.

On the other hand,

it is understood that there is a spiritual advantage in the continuation

(of Taf-Shin-Chof)

which is revealed through Shabbos Mevorchim,

that is sanctified and established from above.

In the determination of this year,

when Rosh Hashanah leads directly into Shabbos

(without interruption/ one has the continuation immediately from both advantages: "You shall make Me king over you" which is revealed through the action and service of man

Erev Haazinu,

Shabbat Shuva

from the shofar blowing two days of Rosh Hashanah,

and then the effect of the day of Shabbat

(and especially Shabbat Shuva,

which includes all Shabbats of the year/ with the spiritual elevation that Shabbat does to a Jew.*

And in the style of the discourses of Rosh Hashanah

(in the Siddur of the Mitteler Rebbe, Shaar HaTekios, beginning "Lhavin inyan Tekias Shofar al pi kavanas HaBaal Shem Tov")

The simple sound of the shofar blast - which resembles the pronunciation of the letter Alef - reaches and arouses in the essence and selfhood of the Ein Sof the pleasure and desire for sovereignty; and from this is then drawn the influence throughout the entire order of the chain of descent,

In analogy to the pronunciation of the letter Alef, which is the intermediary between the "essence of the breath of the heart itself" and the twenty-two letters of speech,

That an intermediary has in it both things that it connects: the pronunciation of the Hey with a simple sound is from the last level of the breath of the heart,

And the first of the twenty-two letters of speech,

With which the world was created.

And perhaps one can say that in this manner it is in the establishment of this year: through the simple sound of the shofar blast on Rosh Hashanah,

The Alef, the acronym for "Alufo shel Olam" (the Master of the World),

One draws down the revelation of His selfhood; and this is then drawn and elevated on the Shabbat day,

The completeness of the revelation of the Alef

(the Alufo Shel Olam)

in the entire order of the chain,

in all the twenty-two letters,

until the completeness of the day that is entirely Shabbat and rest for eternal life*• —the redemption that is opened by inserting the Alef of the Alufo Shel Olam into exile,

and as hinted in that the eska d'Shabbata is double,

as known that double letters

(Mem, Nun, Tzadi, Pe, Kaf)

are connected with

Redemption",

And the double letters indicate the completeness of the matter of the letters which are drawn from the letter Alef".

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Based on the above, one can also understand the connection to Parshas Haazinu,

"Listen, heavens, etc. and hear, earth:"

Both words,

“Haazinu” and “Tishma,”

have the meaning of hearing

(obeying)

,

But there is a difference between them in the manner of hearing: “Haazinu” means to listen to words that are spoken from close by,

and “Tishma” refers to words that are heard from a distance.**

And therefore Moshe Rabbeinu said “Haazinu hashamayim v’… v’shama ha’aretz,”

because he was “close to the heavens” and “distant from the earth”⁴.

According to this, one must understand: the verse in the Torah

(as all matters in the Torah)

is a directive for every receiver of the Torah,

for every Jew,

that he must be "close to heaven" and "far from the earth".

And at first glance: since Jews

(the receivers of the Torah)

are found below on the earth – it would be fitting to use the phrases in reverse order: regarding the heavens,

I will show further,

should have stood 'Hear, O heavens'; and in connection with the earth which is near - 'Give ear, O earth'

(As we indeed find that the language of the prophet Isaiah⁸⁵ is: 'Hear, O heavens, and give ear, O earth')

Furthermore: one must begin with that which is close to him - earth,

and only afterwards speak about heaven.

At first glance, one could answer,

that this is the effect of the Torah: through a Jew learning the Torah of the Holy One, blessed be He,

the Torah which was given from heaven - he becomes,

But a soul in a body on earth,

close to heaven.

But this requires explanation,

Because we have the principle that the Torah "not in heaven,"

Rather, it is given specifically in this lowly earth,

And the power to rule on a law was given specifically to the court,

until even the heavenly court

(in heaven)

Come hear how he rules the law below⁸⁷.

And accordingly, it is understandable,

That the study of Torah must be "close to earth",

Learn and understand and clarify the laws of the Torah with the physical intellect that one has below on earth,

And not only that the Torah is "distant from the heavens",

But rather overall, "It is not in the heavens".

And we can say the explanation in this: A Jew has the power - as emphasized in the determination of Rosh Hashanah and Shabbat in this year

[which then we always read Parshas Haazinu]

- that being below in the land,

and learning Torah and ruling on questions according to the rules of reason and understanding of 'land',

he should be 'close to heaven',

and this should not nullify the reality of the land where he is - along the lines of the continuation of Yom Tov and Shabbat

(in the determination of a leap year where Yom Tov depends on the determination of the court below

(in the land)

,

And Shabbos is sanctified and established from Above

(in Heaven)

:

When Yom Tov and Shabbos are not adjacent to each other,

then there is a special reality of the intermediate days

(earth)

,

in which the people are drawn

(in inwardness)

from the holiness of Yom Tov,

but not the holiness of Shabbat

(heavens/ and a separate reality of Shabbat

(heavens)

,

but not that being and

Shabbos Parshas Chosamo,

Shabbos Uzavah

Remaining within the boundaries of the land, one is "close to heaven"; in the fixed nature of this year, the mission is,

that one has the continuation of both matters: being in the land, one becomes "close to heaven",

flowing to Yom Tov,

also Shabbos

(heaven in completeness)

.

And in the language of the revealed and the halachah: together with that, the study of Torah

(Oral Torah)

must be in understanding and comprehension of "Eretz"

(And not by looking into "Shamayim" and seeing how they rule there/ one is obligated in the blessing of the Torah before study,

the expansion and extension from the Giver of the Torah into the Torah,

[until Chazal say on the verse "For what did the land perish etc. because they forsook My Torah",

"they did not recite the blessing over the Torah first",

that although they studied much Torah,

Was lacking in the intent "to strengthen and cleave to the holiness and spirituality of the Torah and to draw down the Shechinah etc."/ So one hears that the Torah comes from "heaven",

Until the one who studies the Torah thereby becomes "close to heaven",

And especially through this wondrous union etc. with Torah,

His wisdom and will of the Holy One, blessed be He — so that as Jews stand below on earth, Israel, Torah, and the Holy One, blessed be He, become one unified entity².

And perhaps one could say more than this,

That even in the Torah as it is found below on earth, ink on parchment

[For the Torah "was planted and descended etc. until it was clothed in physical things and matters of this world etc. and in physical letter combinations in ink on the book etc.]

One can accomplish

That the Torah

(a physical Torah scroll)

should be 'close to heaven' - in the manner and example of that 'in the Torah⁴ of Rabbi Meir they found written 'garments of light''

(and not 'skin'⁵ / i.e., to say

(according to the aforementioned)

That this was not only in spirituality,

but also 'written' in actual physicality,

ink on parchment - because Rabbi Meir is called 'illuminator of the eyes of the wise in halachah'

Until then, "his colleagues could not fathom the depth of his reasoning"

(and therefore, sometimes the halacha is not like him)

\",

Because Rabbi Meir, being below on earth, was on the level of "Heaven."

And it can be said that this is also expressed in the fact that an anonymous mishnah is according to Rabbi Meir,*

and the halacha is like an anonymous mishnah•"* - that from the perspective of Rabbi Meir's level, which is above the name

(an anonymous mishnah/ so is the halacha in this lower land

(where we have the statement that the Torah "is not in heaven")

.

According to the above, one should conduct to mention our Rabbis, our leaders, by name in the farbrengen of Rosh Hashanah*•*,

or which is in continuation to Romu Hashanah.

And do not mention by their private names,

only with their names as Rebbes, leaders,

names which emphasize their service as shepherds of Israel: the Baal Shem Tov,

the Maggid,

The Alter Rebbe,

The

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Mitteler Rebbe²"׳,

The Tzemach Tzedek"׳,

The Rebbe Maharash

[And perhaps to add the title "Melechatchila Ariber"*"׳]

,

the Rebbe

(the Maharashb)

of blessed memory,

and His Holyness, my father-in-law, the Rebbe,

the Nasi of our generation,

In addition to what one thinks during the action regarding their private name,

and the interpretation of the names

(as explained and discussed in many places)

: The Baal Shem Tov - Yisrael,

because he aroused and revealed the 'Yisrael' in all Jews

(whose name is Yisrael)

‑•': The Maggid - Dov Ber,

because the drawing down of G‑dliness until very low,

in the aspect of a bear,

encumbered with flesh*•': The Alter Rebbe - Shneur Zalman,

the drawing down of 'Shnei Or'

(Revealed and inner dimensions of the Torah)

There is no time and place⁷: The Middle Rebbe - Dovber,

Regarding the above concerning the Maggid,

And by the Middle Rebbe this is a continuation connected with Chabad Chassidus - Rechovos HaNahar: The Tzemach Tzedek - Menachem Mendel,

The name of our righteous Mashiach•• and appellation: The Rebbe Maharash - Shmuel,

Connected with the prophecy of Chana and the birth of Samuel the Prophet,

Until the conclusion - "And He will raise the horn of His Mashiach": The Rebbe N"E - Shalom Dovber,

The continuation of Shalom

(from Torah

in general,

and the inner dimension of the Torah in particular)

down below,

even to a bear encumbered with flesh

(until as it stands in the vernacular - bear)

•": His Holiness, our Master, our Teacher, the Rebbe - Yosef Yitzchak,

named after the work 'May God add to me another son'•"

(Avodas HaTeshuvah/ and "all who hear will laugh for Hashem",

Out of laughter and joy.

And in addition to this, mention the Nesi'im by name,

Mention them by singing their niggunim.

And the explanation is:

The simple reason for mentioning the Nesi'im

(especially at the beginning of the year - Rosh Hashanah/ is similar to what the Mishnah says⁸" regarding the offering of the daily morning sacrifice

(at the beginning of the day)

,

So when one saw the morning light

(which alludes to "the time of slaughter has arrived")

the observer proclaimed "the entire east became light until Hebron",

"in order to mention the merit of the Patriarchs"*" -and thus when one stands at Rosh HaShanah,

at the head and beginning of the service of the coming year

(like the daily morning offering,

the beginning of the day's service in the Holy Temple)

- We mention the merit of the Patriarchs - the names of our Rabbis and Nesi'im,

in order to continue the merit as a giving of strength for the service throughout the entire year.

And according to what is explained above, one should add in greater depth: It is known that the Nasi of the generation is

Shabbos Parshas Haazinu,

Shabbos Shuvah

5 and

the aspect of the general yechidah of his generation⁵,

And it can be said that through this he draws down strength to every Jew to reveal the yechidah in his soul until in his physical body and in his portion in the world.

And in order to add in the continuation and revelation - one mentions openly and in speech the names of the Nesi'im,

and especially their names as Nesi'im

(as above/ which further emphasizes their aspect as the general Yechidah

[in addition to their personal name,

which is connected with the soul of the one who is called by this name⁴"^ and together with their melody,

the pen of the heart",

which reveals the inner aspect etc. - and through this one comes to the revelation of the Yechidah of all the Nesi'im,

and in this is the giving of strength to reveal the Yechidah that is in the soul - and certainly the Chayah,

Soul,

Spirit and soul

(the five names that are called to her<״)

- until in this physical body,

and in the material matters of Jews.

Until more - the revelation of the general unity of all generations - our righteous Mashiach\

the Nasi of all the Nesiim

[And to note from the known that "Nasi" is an acronym for "spark of our forefather Yaakov"""

(which included all souls of Israel¹)

,

And the Tzaddik? What? According to this it turns out that Yaakov is the Nasi of all the Nesi'im

(including Avraham and Yitzchakx since he is

includes all his sparks,

and consequently - all the Nesi'im]

.

Until - the revelation of "Yechida l'yachdecha",

Your yechidah,

the revelation of His Essence, may He be blessed, in the dwelling place for Him, blessed be He, in the lower realms.

And may it be His will,

that every Jew should utilize fully and completely the new gift of strength that one has from Rosh Hashanah

(and the general holidays of the month of Tishrei)

in the establishment of this year—in his service during the days of the month of Tishrei,

and afterward—to continue this into his daily life throughout the entire year and throughout all the years.

And surely this adds to the continuation of blessings from the Almighty to Jews for a good writing and sealing and final sealing,

for a good and sweet year,

in material and spiritual matters, and in material and spiritual matters together,

And on the contrary - the main point of the judgment and consequently the influence and blessing on Rosh Hashanah is - on material matters in this material world,

And together with this they are blessings that come from "heaven",

from above to above,

and they are drawn down, step by step, into "earth".

And in particular - how the blessings are expressed in the letters of the alef-beis which include all blessings: that there should be a year of light,

year of blessing,

year of greatness,

year of joy,

year of glory and splendor,

year of good assembly,

year of great cleansings,

year of great kindnesses,

year of great goodness in the revealed and manifest good,

A year of good destiny,

A year of economics with extraordinary success,

A year of study with extraordinary success,

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A year of exaltation,

"A year of great miracles"? A year of a good sign,

A year of strength,

A year of redemption,

year of

charity,

year of holiness,

year of exaltation,

year of joy,

year of Torah,

year of prayer,

year of repentance and year of praise,

And more, and it is the main point - the year of the true and complete redemption through our righteous Moshiach,

and the year of song,

until - the tenth song of the future to come,

and immediately and forthwith, literally.

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