English translation — משיחות ש״פ וירא, ט״ו מרחשון ה׳ומס״א

In connection with Parshat Vayeira and with 20 Marcheshvan,

the birthday of the Rebbe

(the Rebbe Rashab)

נ״?¹ - which is blessed from the Shabbat - it is known the story that the Rebbe, my teacher and father, the Admor told -

(and ordered it printed)

about his father,

the birthday celebrant:

When the Rebbe n"'e was a child

(of four or five years old)

he entered to his grandfather, the Rebbe, the Admor HaTzemach Tzedek

(to receive the blessing in connection with his birthday)

⁴,

And as he entered, he complained,

saying: He had learned in cheder that "And the Lord appeared to him,"

he cries, "Why did the Almighty reveal Himself to our forefather Abraham,

and to us

(us)

does He not reveal Himself?!"

The Tzemach Tzedek answered him: That a Jew who is a righteous person,

To ninety-nine years,

decides that he must circumcise himself,

he becomes [such] that the Almighty should reveal Himself to him.

Since this story is connected and was told

(by the revered father-in-law, the Rebbe)

in connection with the birthday of the Rebbe, of blessed memory,

which is a universal day during his lifetime

(in the aspect of the birthday of every person¹/ a day when "his mazal prevails"*,

A day which includes within itself the avodah throughout the entire year and throughout all the days of one's life—

[And particularly that this happened when the Rebbe n"a entered the Tzemach Tzedek to receive a blessing in connection with his birthday]

- it is reasonable to say,

that the story is connected,

and brings out a point in the general avodah of the Rebbe n"a,

and especially - when he became the Nasi HaDori.

(When Adonenu n"a was five years old)

It was on Thursday of the week,

As in the determination of this year.

5)

See at length Sefer HaSichos 5748, Vol. 2, p. 398 and onward.

And see there.

Sefer HaSichos - 5751

And in addition: being a story of a Nasi HaDor,

that "the Nasi is everything"*,

And especially that the story was told and printed for the generations - it is understood,

So from this, one can and must also derive a general directive regarding the service of every Jew.

Beginning - from that generation,

and through his only son, his successor,

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

(who related this)

- it is transmitted to all Jews of this generation,

and thus it is transmitted until the end of all generations.

Also: This year, a special matter occurs,

So it is 130 years from the birthday

(תרכ״א־חנש״א)

.

And since every thing is with Divine Providence,

one must also derive from this a lesson and instruction in connection with the general matter of the birthday of the Rebbe, of blessed memory.

And the explanation of the matter:

Together with that, all the princes of Israel and princes of Chabad are alike in that each of them is a prince,

the 'Great Luminary',

every Nasi

Like their prophecies, there appeared various light acquisitions that indicate the lightness of their greatness,

And as it was revealed,

(to everyone)

after they grew up

[K-D that was said about Moshe at the time of his birth

(Shemot 2,

-,

and she saw him that he was good"

and Chazal

(Sotah 12,

,

the whole house was filled with light"

.

And so it is regarding our Rebbeim, our Nesi'im,

and highlighted in our subject in the words of the Tzemach Tzedek regarding the birth of our Rebbe (Admor) on 2 Cheshvan in the year Keter-Alef,

that this alludes to the lower crown,

which indicates his coronation with the crown of the Nesi'ut - as was revealed after some time.

Special matters which are in him with special emphasis,

in which he is

(openly)

Distinguished and set apart from the other Nesi'im.

- Even though we do not know to what extent to distinguish between one "Maoir HaGadol" and another

[and especially the Nesi'im of Chabad,

for in Chabad there must be deeper contemplation in Chochmah, Binah, and Daas before reaching a decision etc.]

- But one sees openly certain prominent matters in each Nasi that are especially emphasized by him; and as has been discussed many times,

that one may and it is worthwhile to focus on this when one can thereby derive an addition in Yiras Shamayim and a directive in Avodas Hashem.

The innovation of Chabad Chassidus in general - of all the Nesi'im of Chabad - consists in clothing the Pnimiyus HaTorah in intellect and understanding and comprehension

(Chochmah, Binah, Daas/ in the manner of "Yisparnesun" minei¹,

So that everyone can understand it with their human intellect

(Even with the intellect of the animal soul/ so that G‑dliness should be deposited within him and become a tangible matter,

And in a manner - that the- of

("Know the G‑d of your father")

should result in an increase in the actual service of G‑d

("and serve Him with a perfect heart"⁵</ as is known that from Daat are born the emotions,

"Daat is the existence and vitality of the emotions and it includes Chessed and Gevurah, meaning love and its branches, and fear and its branches."

which are the root of all 613 [commandments]

Parshas Vayeira,

15 Marcheshvan

7th

Mitzvos

(Ahavah - the root of the 248 positive mitzvos,

and Yirah - the root of the 365 negative mitzvos)

⁵.

In this itself, one sees in a prominent manner a special emphasis in the Chassidus of the Baal HaYom HaHuledes,

The Rebbe N"E - that the matters of Chassidus in his maamarim are in a more expansive explanation and in intellectual understanding and comprehension,

as they are

(openly)

in the maamarim of our Rebbes and leaders who preceded⁴,

until he brings out the matters to a conclusion,

in a way that one can easily derive from it a lesson even regarding the service of G-d in actual practice.

- It is understood and simple that so it is also in the Torah of Chassidus of all the Lubavitcher Rebbes,

beginning from the first Rebbe,

The Alter Rebbe

(founder of the teachings of Chabad Chassidus,

which is the foundation - and includes - all of Chabad Chassidus⁷ and so on with the Mitteler Rebbe who brought out Chassidus in a manner•⁹ of "Rechovos HaNahar" from Binah

(more extensively than this is from the aspect of the point of Chochmah)

,

and so in the Chassidic teachings of the subsequent Rebbes

- but in this itself one sees how the Chassidic discourses of the Rebbe, of blessed memory, are distinguished thereby that there is a primary emphasis on the teaching in a way that it leads to a conclusion and halachah until into a lesson for practical action",

more openly than this is in the Chassidic discourses of the other Rebbes

(And on the other hand - each one of them was primarily and emphatically a different matter¹)

.

And as is known the saying of the early Chassidim",

That the Rebbe N"E is "the Rambam of Chassidus",

Because the matters in his Chassidic discourses are a "fixed and orde- red Halacha with the explanation of the subject,

each thing in its proper place"²⁷,

until one can extract from it a "Halacha"

(in the inner dimension of the Torah)

until actual service.

And this is in the manner of the undertaking of the Rambam

(regarding the great Jewish leaders who authored works before and after him/ as the Rambam writes in his introduction to his book "Mishneh Torah": "And I saw to compile matters that are clarified etc. in clear language in a concise manner, so that the Oral Torah will be arranged in the mouth of everyone etc., until all the laws will be revealed etc., regarding each and every commandment and all the things instituted by the Sages and prophets,"

This compilation gathers together the entire Oral Torah etc.,

"Therefore I named this compilation Mishneh Torah, because a person reads the Written Torah first and then reads this and knows from it the entire Oral Torah."

And simply: The book of the Rambam is a book

18 And Sefer HaSichos

of laws

("Hilchos Hilchos"/ which brings out clearly the halacha and Torah law in every matter,

in a way that one can easily know how to conduct oneself in actual deed

(unlike in the works before the Rambam,

"and needless to say the Gemara itself, etc., require broad knowledge, a wise soul, and a long time, and afterwards one knows from them the correct path in matters of prohibited and permitted and the rest of the Torah's laws how they are")

".

What this is, is the perfection and purpose of Torah study in general - "great study that brings to deed"²⁴,

because through the deed the truth of the Torah becomes tangible,

in actual deed.

And likewise, this is also understandable regarding the Rebbe, of blessed memory,

"The Rambas of Chassidus" - that his contribution to the teachings of Chassidus is comparable to the innovation of the Rambam in the revealed Torah - that in his Chassidic discourses, the teachings of Chassidus emerge "with clarified matters,

in clear language.

.

matters that are close, correct, etc., until one can easily derive from them the conclusion and halacha, even into

- 5751

actual service - the perfection and purpose of all study,

as we see it clearly in the discourses of the Baal HaYom HaHuledes,

And especially - in his well-known series of Chassidus - the series of 5666² and the series of 5672²⁸,

which explain the foundations and principles of the teachings of Chassidus at length, with explanation, understanding, and comprehension

(from Chabaz-)

\

And in the manner of "matters that become clarified as,"

so that from it one can derive the conclusions of the topics in Chassidus

[And particularly according to the abbreviations that are here at the end of every

After the matter was clear to him through a certain level*.

Shabbos Parshas Vayeira,

15 MarCheshvan

9

Chapter•¹ of

(a large part³¹ of)

the continuation of TaR'aV¹¹,

And if a summary presents the conclusion of the content of the explanation in that chapter} until - in study that leads to action in actual service of G-d.

The deed of the Rebbe, n''e, is also emphasized in that he founded the Tomchei Temimim Yeshivah¹¹:

The novelty of the yeshivah is,

that it was established,

in a manner of permanence and settlement

(yeshivah)

•¹,

The curriculum in the yeshivah of the revealed part of Torah and the study of Chassidus,

and how they are one Torah: in the revealed part, Chassidus should be heard,

And one should learn and understand Chassidus as one understands a topic in Nigleh¹⁵.

Through this study of Nigleh and Chassidus in

a yeshivah,

in a manner of binding together friends,

the students' pilpul•¹ etc. - then one refines and clarifies the topic being studied - in Nigleh and in Chassidus - until it emerges clearly in all its details¹⁷,

and one derives from it a conclusion,

until [it reaches] - service in actual deed,

both regarding oneself and regarding others,

And in general—the work of,

May your springs spread forth outward",

Starting from spreading the springs of Pnimiyus HaTorah into the 'chutza' that is in Torah,

(the revealed part of Torah / so that they become openly one Torah,

Torah Temimah¹⁵,

And also in the 'chutza' itself,

(the body and the animal soul etc.} up to the 'chutza' of the world,

As the Rebbe N"E said,

Then through the establishment of the yeshivah, he actually carried out the intent of our Rabbis, the Nesi’im, in 'your wellsprings will spread forth outward,'

by establishing students who are 'lamps to give light,'

and fulfilling their role as 'temimim,'

as explained particularly in his well-known discourse to the students of the yeshivah•¹ regarding the subject of 'a vessel¹ that goes out to the war of the House of David.'

From this we see even more emphatically,

how through the establishment of the Tomchei Temimim Yeshivah by the Baal HaYom Huledes (the birthday celebrant) – achieving completeness in the act that G‑dliness should be a tangible matter through the study of Chassidus, to the extent of study that leads to action,

beginning with the act of 'and they should establish many students'• through the establishment of the yeshivah—

Sefer HaSichos - 5751

Baruch Hashem,

And in a manner

(as the intention was in the founding of the yeshivah)

that spreads and expands,

branches of the yeshivah in several places,

as it actually became still in his time from the founder of the yeshivah,

and afterwards even more — through his son who succeeded him,

the practical director of the yeshivah,

Until the yeshiva center relocated to the southern hemisphere,

and were founded and are being founded

(through the Temimim students,

by the power of the founder of the yeshiva and the acting director)

in such a way that branches of the yeshiva are spreading throughout all corners of the world

(called by the name "Tomchei Temimim Yeshiva,"

or "Achei Temimim" and the like)

,

which establish the students of the Temimim,

named for the fact that they study Torah and conduct themselves in accordance with the will and intent of the founder of the yeshiva,

by disseminating the wellsprings outward,

And one has, in this, the special power of the name of the yeshiva "Tomchei Temimim",

which was given by the founder of the yeshiva on Simchat Torah 5659⁴,

in connection with the recitation of the piyut during the seventh hakafah, "Tomeich Temimim Hoshiah Na",

that one has in this the power of the "Tomeich Temimim" that it should be "Hoshiah Na" in all matters,

including and especially in carrying out the intent of the founding of the yeshiva, beginning with the study of the perfect Torah,

Niglah and Chassidus,

until

(as the conclusion of the recitation in the seventh hakafah)

- "Baruch shem kevod malchuso l'olam va'ed",

then this is drawn into the worlds of BYA²⁷,

into actual service,

until actual deed,

in the physical world of Asiyah.

Based on the above, it can be said that this is connected with the weeping of the birthday celebrant, because G‑d does not reveal Himself to him

(us)

,

as He revealed Himself to our father Avraham:

The weeping of the Rebbe, of blessed memory, indicates his yearning — already as a small child — to see G‑dliness tangibly,

with physical eyes.

And it can be said that since the Rebbe, of blessed memory, related the story

(as transmitted by the Rebbe, our master, father-in-law)

,

And in particular, since this occurred in close proximity and in connection with his birthday,

(a general day in his life)

- it is understood,

that this was a preparation and introduction,

and established a foundation for his service throughout all the days of his life—to reveal G‑dliness tangibly down here.

As was later revealed through his service in disseminating the teachings of Chassidus and establishing the Tomchei Temimim yeshivah.

And the explanation of this:

The revelation of G‑dliness

(below)

is in

(and through)

Torah—the word of G‑d,

His wisdom and will of the Holy One, blessed be He,

and the Torah and the Holy One, blessed be He, are entirely one²⁸,

As our Sages said: "I Myself wrote and gave",

The Almighty gave Himself into His Torah.

And as it stood revealed at the time of the Giving of the Torah,

that the Almighty revealed Himself

(in a manner of vision)

in and through Torah - "You were shown to know etc."⁴⁵,

"Shown" literally in a sensory vision, etc.,

And this is because of the revelation of His will, blessed be He, in the Ten Commandments which are the fundamentals of the Torah, which is the innermost aspect of His will, blessed be He.

Parshas Vayeira,

15 Marcheshvan

And in it,

And His wisdom, and there is no concealment of face there at all,

As it is written: “For with the light of Your countenance You have given us the Torah of life.”

And “there is no revelation of curses in the Torah itself, there is a virtue in the part of Halacha in the Torah”

(like the book of the Rambam and the like)

- “The word of G-d, this is Halacha”,

"And Hashem is with him"⁵ that the halacha follows him"⁵¹,

The revelation of the Name Hashem,

the explicit Name⁵¹ the essential Name⁵⁵ and the unique Name⁵⁴

(As opposed to the part of machlokes, where the revelation of "

(these and those)

are words of the living G-d"⁵⁵)

.

And in the Torah itself is the revelation of the highest levels in G-dliness, further in the inner dimension of the Torah.

(which is connected with the hidden aspect of the Holy One, Blessed is He,*³⁶ the "Tree of Life,

where there is no question from the side of evil, etc."⁵,

And there it speaks openly about G-dliness and supernal unifications, etc.

(But the revealed aspect of Torah is how Torah descends and becomes enclothed into "physical matters and affairs of this world, etc.""⁵,

until it becomes the "Tree of Good and Evil,

which is forbidden and permitted, etc."⁵⁷)

.

And in the inner dimension of the Torah itself - this is even more emphasized in the discourses

Chassidus of our Rabbis, the Nesi'im,

as known, the word of R' Hillel Paritcher⁵,

that when a Rebbe says a maamar Chassidus, it is like the word of G-d from Mount Sinai

[Afterwards, it is possible that in this there should be a give-and-take in intellect also with the Baal HaMaamar etc.]

.

And it can be said that this is more revealed in the Torah of Chassidus of the Rebbe, n''e,

"the Rambam of Chassidus",

which brings out the conclusion and halachah

(which is connected with "and God is with him")

until in actual service,

as above.

And it could be said,

that the preparation and beginning of this service was reflected in the cry and longing of the birthday boy as a child

(but - "the small ones, the small ones, are known from the branches")

that the Almighty should reveal Himself to him as He revealed Himself to Avraham Avinu - he yearned to see Divinity tangibly;

and the longing

(In connection with his birthday)

was then expressed in his service throughout his life - in the manner of saying and revealing his teachings of Chassidus

(that which in and through this becomes the revelation of G-dliness below / "matters clarified in the Six Orders",

in a manner that one has the conclusion and halachah,

until one can derive from it the lesson in actual practice in daily life,

and in the founding of the Tomchei Temimim yeshivah - through which the Rebbe, of blessed memory, brought about even more revelation of G-dliness below,

in a manner that everyone can comprehend G-dliness with his intellect,

and from this derive a halachah and lesson in his daily life in actual practice.

What the service

(of the Rebbe, of blessed memory)

Sefer HaSichos — 5751

(in his Torah teachings)

- becomes a vessel for

(fulfilling his request and desire as a child -)

"And Hashem appeared to him" in actuality,

and as is known⁴ that "And Hashem appeared to him" is analogous to the revelation and vision of G-dliness at the Giving of the Torah⁴

[Because from Avraham began the two millennia of Torah⁴⁴,

and the beginning of the Upper Unity of Matan Torah is from Avraham⁴⁴]

,

and particularly through the fulfillment of the mitzvah of milah by Avraham,

and it brought about the revelation of "And Hashem appeared to him."

And from the Rebbe, of blessed memory, it is then drawn to his only son, his successor,

His Holiness, my father-in-law, the Rebbe, leader of our generation,

who continued the revelation of the teachings of Chassidus from the Rebbe, of blessed memory,

And with greater vigor and greater strength,

With added explanation and elaboration, etc.

[As one sees in the kuntreisim of maamarim of the Rebbe, my father-in-law, the Rebbe, an addition of explanation and elaboration in the maamarim of the Rebbe, of blessed memory,

including - from the series of 5666 and the series of 5672, etc.]

,

In addition to the fact that he also ordered to translate Chassidus into several languages of the nations of the world⁴⁵; and also a continuation in the expansion of Tomchei Temimim Yeshivah,

And in a manner of addition,

And especially after he arrived in the lower hemisphere,

And immediately there was added a disproportionate increase in the expansion of the yeshivah and all the activities of spreading the wellsprings outward,

until - to all ends of the earth,

and in a manner that is continuously spreading on its own.

Moreover: In addition to the fact that the weeping and yearning of the Rebbe, of blessed memory,

(for revelation of G‑dliness)

was a preparation for the revelation of his teachings several years after this,

is itself a

Part of Torah: Immediately at the time of action, this called forth a new Torah from the Tzemach Tzedek.

(But answer to his question)

.

And based on this it is understood,

that also the question of the Rebbe, of blessed memory, becomes a part of the Torah,

because it called forth the answer.

And furthermore, the main point: also the very question of the Rebbe, of blessed memory, is a Torah and instruction

[as is known that a question in Torah is also Torah]

,

And a general instruction in the life of a Jew:

Every Jew — regardless of his station and condition,

even if he is a "small child,"

in years or in knowledge — can and must yearn to the point of weeping that the Almighty should reveal Himself to him in his material life.

And this must be like the crying of a child

[similar to the discourse⁴⁴ "I pray to know this child"]

which comes from the innocence and innermost heart of the child.

(and not because of extraneous matters,

as can be the case with an adult/ that this applies to every Jew - "Na'ar Yisrael v'Ohavav"⁴⁷.

Which expresses a foundation and principle in the totality of the service of a Jew,

or also in the order of education of a child simply⁴⁴: as he stands as a soul in a body in this physical world,

in daily life,

until even in a situation of a "small child"

(in years or in knowledge)

,

And is just not nice■

Shabbos Parshas Vayeira,

15 MarCheshvan

For a lofty service - it must affect him that G‑dliness should be a part of his life,

Until he should strongly wish that the Almighty reveal Himself to him as He revealed Himself to Avraham Avinu!

And accordingly, the connection of the cry of the birthday with the entirety of his service as the Nasi of Chabad is further understood: The very cry and question of the Rebbe, of blessed memory,

(Why the Almighty does not reveal Himself to him)

is a part of his Torah and his instructions,

So a Jew must yearn for a tangible revelation of G‑dliness in his physical life,

As this was then expressed in completeness through the revelation of the Torah of the Rebbe, of blessed memory, as the Nasi of Chabad

(which brought out and imparted the power to reveal G‑dliness—the inner dimension of the Torah—in actual service [of G‑d] in practice)

.

And furthermore: The yearning and weeping to want to see G‑dliness is not merely preparation for Torah study and service of G‑d,

Rather, it is part of the service,

To the extent that the completeness in Torah study and service of G‑d is when one has in it a constant yearning for the revelation of G‑dliness.

"And the L‑rd appeared to him,"

And according to the concept of "bless Him [the L‑rd] with the Torah first" before study.

As is explained, one of the reasons for this is that "the Torah was given only to those who ate the manna"⁷,

because a true recipient of the Torah must have in him no element of worry or thought aside from the matter of the Torah.

In all this is included in the

birthday in this year — 130 years from the year of the birth.

And by way of introduction:

According to the principle of "maalin ba'kodesh"⁷¹, it is understandable,

that in the strengthening of the mazal of the birthday celebrant, there is an addition and elevation each and every year.

And in our case: Obviously, at the time when the Rebbe N"E was born, the most exalted matter of birth into the world had already manifested - a general soul that would later grow to be a Nasi in Israel.

And emphasized in what the Tzemach Tzedek said¹,

that the birthday was on the 2nd of Cheshvan in the year 5611,

"which alludes to Ketera Ila'ah"⁷²,

as was later revealed when he was crowned with the crown of presidency.

But the revelation of this comes forth in order and gradation,

After his years of education and upbringing, etc.

As was emphasized by the Rebbe, נ״ע,

That his acceptance of the leadership came in order and gradation: while his father was still alive,

the Rebbe Maharash,

he received from him several matters of leadership.

But in practice, he did not accept the leadership in all its details until after several years after his father's passing⁷³.

24ו

Sefer HaSichos - ה׳תנש״א

And also afterwards it is understandable,

that "we ascend in holiness,"

and each year on the birthday there comes a further elevation in his nesius itself.

Until that even after the histalkus there come additionally elevations on each birthday,

as understood from the list below regarding the saying of maamarim by our Rabbeinu Nesieinu on the birthday of the yahrtzeit of the Rebbe n"'e.

And in this itself — a special completeness comes when it becomes 130 years from his birthday,

as is known⁷⁴ that 130 is gematria 5 times Havayah

(26)

:

We spoke earlier,

That when a Nasi says a maamar chassidus, it is like devar Hashem from Har Sinai,

And with extra emphasis - in the maamarei chassidus of the Rebbe n"e

("the Rambam of chassidus")

,

where the matter of "devar Hashem zo halachah" is emphasized,

"v'Hashem imo".

And it can be said that this matter is revealed on the birthday of the Nasi every year.

(And every year it reaches a higher level as mentioned above.)

-as is known from the words of my revered father-in-law, the Rebbe⁷⁵,

That 'Every year on his birthday, my father-in-law would say three chassidic discourses'

And moreover: This matter is also a remainder after the passing - as is known from the note of my revered father-in-law, the Rebbe, from the 20th of Cheshvan 5705,

That 'In my dream I saw the honor of my revered father-in-law

the holy [Rebbe] in Shabbos clothes and with a very cheerful countenance.

And he said: At this moment that eighty-four years have been completed since my soul descended to the lower world, behold, I will have good guests with me,

And according to this order, each of the Kevod Kedushas of our holy rabbis and forefathers will deliver a discourse on the chapter.

And we can explain the matter: Since the birthday is a general day in a person's life,

and all the more so in the life of the Nasi,

which is connected and includes the entirety of his service

(as mentioned above, section 1)

- Therefore, it is then an appropriate time to say a Maamar Chassidus,

which is the essence of the service of the Nasi—to reveal

(a new concept in

“G-dliness” - the word of Hashem.

Including and with emphasis - comes with the Rebbe N”E⁷,

as above.

Shabbos Parshas Vayeira,

15 Marcheshvan

25th

And in the same itself comes to a special completeness in the year of the 130 of the birthday - 5 times Hashem: the number 5 in connection with Torah shows the completeness in Torah - the five books of Torah

[*This is included also in the Oral Torah,

The six orders of the Mishnah,

including everything that a veteran student is destined to innovate,

and that it was all given to Moses from Sinai]

.

And accordingly, it is understandable regarding the Torah of the Baal HaYom HaHuledes,

that in the year BeKa"L - 5 times Havayah - of his birth

[And to add,

that he is the fifth Nasi of Chabad, it is openly evident the completeness of the entire Torah,

his Chassidic discourses

(the word of Havaye)

.

Includes - the completeness of this unique innovation in his Chassidic discourses,

so that one has in it a conclusion and halachah,

until in actual service.

And one could say that the completeness

(of 130 years)

It comes out specifically in the third generation of the generation of the Rebbe, n"e - the Sages said on the verse: "It shall not depart from your mouth and from the mouth of your children and from the mouth of your children's children,"

That the completeness of the Torah in the manner of "from now and forever,"

Is when there are three generations,

"Three times establishes a chazakah,"

And as the Sages said: "The crown of elders is grandchildren."

And as explained elsewhere,

So it can be said that this is the reason why the founding of Tomchei Temimim Yeshiva was connected to the wedding of the Rebbe, my father-in-law, the Admor,

And through him, the possibility for "grandchildren" was opened.

So the completeness of the Torah and service of the birthday owner in the 130th year of his birth,

Five times Havayah - emerges openly two generations after this,

The generation of the students of his students,

The students and chassidim of his son, the successor, His Holiness, my father-in-law, the Rebbe,

the Nasi of our generation.

And from them - it is drawn further,

Until the true and complete redemption which comes via 'your springs shall spread forth' - the redemption connected with the concept of ten

(the tenth song,

the tenth count, etc./ two times five,

double to Tushiyah.

From this, the lesson from all of the above regarding action is understood:

In this year - 130 years from the birthday of our teacher and rabbi, of blessed memory - every Jew receives

(from the birthday person and from his son, his successor)

The completeness of K'lal,

5 times Havayah,

The completeness of all the Torah and all matters of service of the birthday celebrant,

And simply - the ability to learn Torah and serve the Almighty in a way that G‑dliness becomes a part of his daily life.

And this power every Jew receives,

Regardless of his level and state.

-Self-evident,

That the service must be with order,

So one does not learn all subjects

(KaL)

at once,

But already at the beginning of the study one has the power of KaL,

the completeness of his entire Torah.

And regarding practical application:

In connection with the upcoming 20th of Mar-Cheshvan,

every Jew must achieve completeness in his study of Torah and all matters of his service,

Beginning from this,

that with him is

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here a constant longing for G-dliness,

and this comes out in him practically - by adding in Torah study,

the revealed part of Torah and the inner part of Torah,

including and especially - in the Torah of the birthday person,

A study in a manner of comprehension and attainment from the person learning

[And of course,

with the caution not to add explanations and rationales from outside etc.,

but specifically explanations which are founded upon the discourses of Chassidus of our Rebbes and Nesi'im}

And to combine with it - study that leads to action,

in the fulfillment of the commandments with beautification,

whether concerning oneself,

and whether concerning influencing others - and in general - in the service of spreading the wellsprings outward,

until the outermost level beyond which there is no further level,

and in the manner of "and raise up many students,"

including through the expansion and extension of the branches of the Tomchei Temimim yeshiva in every place that is relevant to this,

and through an effort in education and the expansion of educational institutions in general,

and in particular — through instilling in children

(both in years and in knowledge)

that it should be deeply connected with his soul that the Almighty reveal Himself to him,

as above.

May it be His will,

that this should increasingly hasten the true and complete Redemption,

immediately and truly,

and we prepare for the 20th of Cheshvan when we will hear Torah — a Chassidic discourse — from the Baal HaYom HaHuledes (the birthday celebrant) himself,

and Torah from all the Nesiim: the Baal Shem Tov,

the Maggid,

the Alter Rebbe,

The Mitteler Rebbe,

The Tzemach Tzedek,

The Rebbe

Maharash,

and the Rebbe Rayatz, the Nasi of our generation - of all seven Nesi'im,

in the manner told in the aforementioned list,

But on the 20th of Cheshvan one will hear it openly from our Rebbeim, our Nesi'im, souls in bodies,

because "Awake and sing, you who dwell in dust"⁵.

And the righteous arise immediately

[as explained in the Zohar"]

"And your eyes will see your teacher",

And we will hear the Torah from their mouths in a revealed voice - then the voice

(lacking a vav)

which was not heard,

is drawn into a voice

(full with a vav)

,

a heard voice••,

so that as it stands above, on high, in the innermost aspect of the soul in the manner of a voice that is not heard,

it becomes thus drawn - through the Vav that connects and passes from one end to the other - into the heard voice,

here below in this physical world,

in the lowest level, below which there is no lower,

where it becomes an abode for Him, blessed be He,"

for His very Essence*⁵,

Being above the entire category of above and below

(a voice that is not heard and a voice that is heard)

.

And added to this, that which one hears their Torah in a pattern like it was in their lifetimes in this world - one will also hear from them "a new Torah",

And furthermore, and this is the main point - immediately and directly.

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