English translation — שיחת כ״ק אדמו״ר שליט״א חם ב; כ״ח סיון ה׳תנש״א (לאנ״ש שיחיו שברכז אוהו1)

— passed a cookie and presented how•? Tzogzeg”r Eivigez”tz and thehdaveh hatzovehgah g 'nu — yivhu-h — geziggezgis gezvecha hatzirgehehi goyheheh tzoheh vehotzgah havgiah,

Biggaz 2,

28th of Gageg Hapaz'ah — - after Minchah prayer,

and

(continuation)

after Ma'ariv prayer -

The special aspect of a Yom Zakkai - that the entire day is called so

("Yom Zakkai"²)

Because of a good thing that happened on this day

(Even when the thing of merit occurred only at a specific time of the day,

at the beginning,

in the middle or at the end of the day)

- is hinted at in the name and number of the day of the month?

And in our case - 28 Sivan: 28 - letters 'kochi' - in the month means the strength of the entire month.

And 28 Sivan means the strength of the entire third month,

which is distinguished by being the month of the giving of the Torah

(which is

connected especially with "the third month",

as follows/ d.

So the auspicious day of 28 Sivan also demonstrates the power of the giver of the Torah.

As it is also hinted in the number of the day - 28: true strength

(according to Torah)

is connected with the number three,

"After three times it is established"⁵,

And as it is written* "and the threefold cord is not quickly broken" - three indicates a lasting and eternal power,

the power of a thing that is permanent.

The ultimate completion of power

(establishment through three)

Itself is - three times three times three = 27

(letters ZR)

,

Which one has in completeness on the 28th day,

And which comes immediately after the completeness of the 27th

(3 times 3 times 3)

.

And one can say that this is one of the reasons why the Giving of the Torah was in the third month and is connected to the number three - as our sages of blessed memory said⁷ "Blessed is the Merciful One who gave a threefold Torah to a threefold people through a threefold one on the third day in the third month"

[And Rav Nissim Gaon* enumerates additional matters of three in connection with the Giving of the Torah]

- Because through the Giving

Sefer HaSichos - 5751

Torah was given as a power,

a sustenance and strength in Jews and in the entire creation,

And as known, then the decree that separated between "superior beings" and "inferior beings" was nullified,

and the power was given to continue and reveal G‑dliness

(superior beings)

in the world,

this lower world,

lowest, there is no lower than it¹,

until then this should completely permeate the internal reality of the world,

that the matters of the world themselves should become an object of holiness".

*

And on the contrary: Torah was given

(at the giving of the Torah)

specifically in this lowest world, there is no lower than it

(until then "it is not in the heavens"¹²)

,

Because the main power and strength of G-dliness is openly revealed specifically in the physicality of this world,

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

and specifically through the service of the lower ones, the drawing down of the Essence is accomplished,

until through elevating the lowest, the entire 'structure' is elevated,

including the highest levels,

of the order of the chain-like descent;

and the perfection of the revelation of the power of 'the third fear'

(the power of the Giving of the Torah)

Is - the 28th of Sivan,

When one has the completeness of three times three times three days in the third month.

It will be understood according to its connection to the portion of Shelach - which

was read last Shabbat,

the eighth being blessed, the 28th of Sivan

(in most years)

⁵:

"Send for yourself men and let them scout the land of Canaan" refers to the mission of the spies by Moses our teacher to go and see the land in order to facilitate the entry into the land and conquest of the land.

And since that was a mission from Moses our teacher — indeed in a manner of "Send for yourself,

I am not commanding you",

But "for yourself,

for your own understanding" — that was however according to the view of Moses our teacher

(And the Almighty testifies that this is "for your own understanding",

the view of Moses)

,

Which is generally the Sefirah of Daas*⁷ - it is understandable,

that the mission

(from the perspective of Moshe's Daas)

was certainly carried out,

and this actually made the way easier so that afterwards one could conquer and enter Eretz Yisrael as was through Yehoshua,

his disciple and successor of Moshe⁸.

The concept in Avodas Hashem:

Every Jew must "conquer" his portion in the world in this lowest land and make of it "Eretz Yisrael"²,

In the language

Day 2,

28 Sivan

Known - to make for Him, blessed be He, a dwelling place in the lower realms.

And in order to carry this out easily, there is the mission "They shall explore the land of Canaan"²²,

As explained, the interpretation of this¹¹,

That "veyaturu" is from the term "veytron eretz bakol hi"": the advantage and virtue that exists specifically in the land

(lower ones)

,

more than in heaven and all the levels above

(as is known²⁵ that specifically in the land there is the power of growth ex nihilo, which derives from above the order of descent)

.

And especially through the avodah in the land of refining the sparks below,

that through this an advantage is created,

the advantage of light over darkness²⁶.

And in the root of the matters²⁷:

Eretz is Sefiras HaMalchus,

which has within itself an advantage and superiority over all the Sefiros that are above it.

And furthermore - "and the advantage of the land in all is it": Malchus includes within itself "all",

Sefiras HaYesod,

which includes within itself all

(all)

Sefiros that precede it,

And the advantage in malchus is revealed through the drawing down of "kol"

(all the sefiros that are included in the sefirah of yesod)

into eretz

(malchus)

,

But afterwards,

at the time that it is drawn down into malchus,

the advantage and power of malchus is revealed.

(Regarding all the Sefiros)

,

"A woman of valor is the crown of her husband"*²,

An advantage that is not

approximately more than exists in the other Sefiros

(that are above Malchus)

,

until it becomes the "superiority of the land in everything is it" - then the "in everything" stands revealed in Malchus specifically,

As is known, the concept of Malchus is to bring out every matter in a revealed manner and in a way of completeness,

and in a manner of strength and permanence

(Because the power and strength of Elokus becomes revealed specifically in and through Eretz,

and the clarification of the lowest level

(which originates from Malchus,

the last Sefirah and root for the worlds of B'Y"A)

,

until this elevates all the levels above,

as above)

.

And this is the explanation in "Vayaturu et Eretz Canaan": through the service of a Jew in the land

(Canaan)

specifically,

he reveals there the advantage that exists in the land,

"the advantage of the land is in all",

which gives the power to conquer and enter the land and settle there in a permanent manner,

to make there

(in the lower realms)

a dwelling place for the Holy One, blessed be He.

Based on this, the connection to the 28th of Sivan is understood

(which is blessed from Shabbat Parshas Shelach)

- when the power of the 28th of the "third month" is revealed - the power that was given at the Giving of the Torah to reveal and manifest the advantage in the Land

("and the advantage of the land is in all things")

,

Which enables that from it one makes a dwelling place for the Supreme One.

From this there is a special lesson in our generations:

It is known the explanation² regarding that which Calev said

(in Parshat Shlach⁵⁰)

Sefer HaSichos - 5751

"We will surely ascend"

(two ascents,

And in the manner of 'And I will surely bring you up also'■)

- So this refers to two ascents: the first ascent from the exile in Egypt to the Land of Israel and the building of the Holy Temple,

and the second ascent from this final exile to the Land of Israel in the true and complete redemption and the building of the Third Holy Temple

(the eternal)

: And 'As in the days of your exodus from the land of Egypt, I will show wonders'■ - just as the main purpose of the exile in Egypt was to receive the Torah at the giving of the Torah

(the revealed Torah■'■)

,

"So all the length of this exile is in order to merit the revelation of the inner dimensions of the Torah that will be in the future to come"

(as Rashi explains on "He will kiss me with the kisses of his mouth" - "they are assured by Him that He will appear again to them to explain the secret of the reasons and the hidden treasures"⁵-)

.

And since it must be that "those who taste it merit life""'■

(at the end of the sixth millennium,

eve of Shabbos of the Redemption")

- therefore¹" there was the revelation of the inner dimension of the Torah and the dissemination of the wellsprings outward in

(the second half of)

the sixth millennium,

beginning through the Baal Shem Tov and the Maggid

(the general teachings of Chassidut)

,

and then - in the manner of enclothing in Chochmah, Binah, and Daat

(Chabad Chassidus)

- through the Alter Rebbe

(and particularly after the liberation of the 19th of Kislev,

in the third month of the winter months,

Regarding the month of Sivan,

the month of the Giving of the Torah,

the third month of the summer months)"

And our Rebbes and leaders who fill his place - that the revelation of the teachings of Chassidus is the beginning - in a manner of 'taste' at least,

But this gives a taste in the entire matter

(as per the simple meaning of the matter of tasting)

- of the revelation of the inner dimension of the Torah in the future.

And just as at the Giving of the Torah

(In the third month)

Was generally given the power of "Veyaturu et ha'aretz",

To transform this lower world,

Until the world should assist and reveal G‑dliness - so it is also accomplished through the revelation of the inner dimension of the Torah and the dissemination of the wellsprings outward, and especially in a manner of garbing in comprehension

(Chabad)

In human intellect,

Until in the intellect of the animal soul and the intellect of the world,

And that gives the power that the nature of the world and the matters below should be vessels for G‑dliness²⁰.

And moreover: through the revelation of the inner dimension of the Torah

(in the sixth millennium)

comes a novelty regarding the Giving of the Torah,

that one receives an even deeper power to reveal G‑dliness in the world,

more than there was

(openly)

at the Giving of the Torah

(but this itself was also given potentially and concealed at the Giving of the Torah,

Regarding [the statement] "Whatever a veteran student will innovate was given to Moses at Sinai")

: Through the giving of the revealed Torah,

the revealed aspect of Torah

(which was primarily [given] at the Giving of the Torah)

one receives

Day 2,

28 Sivan

primarily this [ability] to reveal the revealed aspect of the Holy One, blessed be He, and the revealed aspect of Israel

And through this as well - reveal G-dliness in the world; through the revelation of the hidden aspects of Torah one receives the ability to reveal the hidden aspects of the Holy One, blessed be He, and the souls of Israel,

And through this - the hidden aspects of G-dliness in the world,

the most elevated levels of G-dliness that are concealed in the land

("And the advantage of the land in everything is this")

,

until the very essence that exists specifically in this physical world

(that "He alone, with His power and ability, creates something from nothing, etc.")

".

The matter

(that the revelation of Chassidus gives the power to reveal G‑dliness in the world and with greater intensity and strength)

is emphasized in the phrase "May your wellsprings spread forth":

It was said several times,

that each of the three words gives forth a complete concept and explanation in the content of the avodah,

and being expressions in the Torah,

each expression means the truth and completeness of the content of this expression: "spread forth" in truth and completeness,

My wellsprings, as true and complete,

There is no "outside" in truth and completeness.

What does "outside" in completeness mean - seemingly, "outside" is exactly the opposite of completeness

(which is only inside,

in holiness and G-dliness)

?!

So the explanation is: since "outside" is a term in the Torah of truth,

it indicates the true concept of "outside"

(as above)

- But in truth, there is no "outside" from the Supreme One, G‑d forbid.

(as it is written, "There is none beside Him"⁴⁷,

"There is none"•⁴)

; and that which is stated in the Torah, the term "outside" means that the truth of "outside" - how "outside" reveals G‑dliness,

And moreover: specifically in and through that which is outside

(lower ones in concealment of His light, may He be blessed⁴)

is manifestly apparent in revelation, in completeness, and in the utmost completeness, the truth of G‑dliness,

Then "there is none else

(besides Him)

" even there is no "outside"

[And in the manner of the advantage of miracles clothed in nature"⁵]

.

And the power of air to reveal in 'outside' is - through "may your springs spread forth",

the dissemination of the wellsprings of the inner dimension of Torah,

in truth and completeness,

In a manner that the advantage and superior power in "outside" is revealed,

that this assists and reveals G-dliness,

and moreover - in a more elevated manner than in "inside".

And it can be said that the power for this came from the imprisonment and redemption of the Alter Rebbe on Yud Tes Kislev

(in the third month)

,

as is known

(In the talks of our Rebbes and leaders)

⁵¹ Then gradually began the main matter of "May your fountains spread outward":

In connection with his redemption, the

Sefer HaSichos - 5751

Alter Rebbe⁵: "When I read in the book of Tehillim the verse, "He redeemed my soul in peace."

.

I came out in peace"

[And therefore, among Chassidim, the melody of "He redeemed my soul in peace" is accepted in connection with the redemption]

.

And it can be said that one of the explanations is the connection of "He redeemed my soul in peace" with the redemption and beginning of the essence of spreading the wellsprings outward: After "He redeemed my soul in peace" it says "For many were with me."

And this indicates the entirety of the matter,

That the "many" and "public domain" of the entire world

(the world of separation)

Becomes in a state of "were with me"⁵⁴,

That not only is it not necessary to toil and at least do something so that the "many" should not disturb,

But on the contrary: The "many" stands "with me",

until that it is helpful,

further assists to this "reshus hayachid" to the Unique One of the world,

that this should be in utmost perfection and in utmost truth

(as above)

.

And therefore it brings to this "Padeh B'Shalom Nafshi",

that the redemption

(and redemption)

is in the way of peace

(without any war/ and in the manner as it was in the days of Shlomo,

that all the kings were nullified before Shlomo

(without any war/ until they helped him

("Stand with me"/ and therefore he is called by the name Shlomo because peace⁵⁵ was in his days⁵⁵.

Be you or them

("He redeemed my soul in peace")

goes on the purpose of the-

Perfection is not peace,

Then those who were previously opponents become complete friends,

like it will be at the perfection of the true and complete redemption,

as it is written, "Then I will turn to the nations

(plural)

a clear language, etc., to serve Him with one accord"

(as the Mitteler Rebbe explains•⁵)

.

In the chain of "Your springs shall spread outward" itself

(through our Rebbes)

there were several levels and stages - during the seven-nine generations from the Baal Shem Tov and the Alter Rebbe until this generation of ours:

After the Alter Rebbe

(who lived in Lyozna⁵ and afterwards in Lyady"⁵)

Our Rebbes were several generations in Lubavitch*⁵.

And afterwards

(In the seventh generation of the Baal Shem Tov)

- they moved to Rostov⁴²,

and then - Leningrad"

(or Petersburg,

as it was once called"/ and after this - in

Monday,

28 Sivan

Poland",

Until - the final stage - when we arrived in the United States**,

In "the lower half of the generation,"

And there, specifically in several places,

Until we arrived at this place and building where we are now,

the Lubavitcher shul and study hall - in "770"

(as it is called)

.

One can see in practice,

So even though in all these generations and places there was a revelation of Chassidus and dissemination of the wellsprings outward - it was specifically in the "lower hemisphere",

where the Giving of the Torah was not

(openly)

⁶⁷ - the revelation of Chassidus and dissemination of the wellsprings outward became with greater vigor and strength,

more than in the generations and places before it,

until it reaches in the outermost beyond - as is plainly seen.

And the reason for this is - as above regarding the revelation of the Giving of the Torah specifically below - because specifically in the lowest

is revealed the "advantage of the land in all things",

And likewise, it is understandable after the Giving of the Torah itself,

that specifically in this "lower hemisphere",

where the Giving of the Torah was not revealed,

the complete revelation of the "advantage of the land in all things" becomes,

the complete revelation of the Torah and the inner dimensions of the Torah in the manner of 'spread your fountains outward'.

As is hinted in the number of the address of the building

(the center of Lubavitch in the lower hemisphere,

from which light goes out to the entire world through the spreading of the fountains outward)

- 770,

as is known, 770 is the gematria of "Peretz"

(as Jews publicized)

.

And one could say the connection: The number seven indicates the completeness of the seven days of the encirclement,

the seven attributes - the influence in all levels

(from Chessed until Malchut)

.

And the perfection of the seven is - one hundred times seven

(700)

Together with ten times seven

(70/ which together becomes - 770.

And therefore it is in gematria "Paratz" - because the perfection of "Paratz",

the breaking through of all limitations of time and place

("And you shall spread forth to the west, east, north, and south")

- until in a manner of "Paratz" within "Paratz" - becomes

(not by going out of time and place,

but on the contrary -)

specifically in and through the completeness of time

(and place)

- 770,

the completeness of the number seven

(seven hundred and seventy)

.

This means,

that together with that, one has the breakthrough that is beyond measure and limitation

("Poreitzet")

- one also has the place and time,

as the law is simply that the place and building must

Sefer HaSichos - 5751

have four walls and a roof and ceiling, etc.,

but the time and place itself stands in a manner of "Poreitzet"

(Moreover: specifically the lower time and place <em>opens up</em> the completion of the matter of the breach as above.)

.

As it stands regarding Jerusalem: "Jerusalem shall be inhabited as unwalled villages" and together with it "I will be to her a wall of fire all around."

And the place — "770" numerically equals "<em>peretz</em>" (breach) — becomes the source and empowerment for "may your springs spread forth" outward to the entire world,

in a manner that one <em>opens up</em> the "<em>peretz</em>" and the "may your springs spread forth" into the "outside,"

even to the outermost outside,

such that there one reveals "the advantage of the land in everything is the king."

And to add: the sum total and completeness of the seventy

(70)

The year of the Rebbe, my father-in-law, was specifically in the "lower hemisphere",

in "770",

where he arrived and lived during his last ten years of life in this world; and this then gives the strength to the seventh generation after this

(corresponding to the sefirah of Malchus)

- it should be the completeness of the revelation of seventy

(ten times seven)

together with seven hundred

(one hundred times seven)

= 770,

And the completeness of the revelation of "and the advantage of the land

(Kingship)

in all

(foundations•⁷)

it is".

And according to what was discussed above, it is understood,

So the concept is revealed on the 28th of Sivan,

which reveals the power of the month - "the third month",

and the power of "the third light",

and the power of "the third nation",

and from all matters of "third" connected with the Giving of the Torah

(as Rav Nissim Gaon⁷⁴ enumerates)

,

and in general - the power of Malchus,

"The advantage of the earth in all is it",

And one reveals "all" as completeness and in a manner of permanence

(three times three times three⁷,

and specifically in the physicality of the world,

in a manner of actuality

(actuality)

.

According to the above, the mission is understood

("Send for yourself")

of this generation:

Although one is found in this lowest world in exile,

in this final exile,

and there itself - in the lower hemisphere

[the place of the majority of Jews in our time]

- on the contrary: specifically from and in this lowest state and place

After the five measures corresponding to the five presidents before him - see Sefer HaSichos 5705 p. 60.

And more.

And it can be said that our entire generation, men, women, and children, is the Sefirah of Malchus.

Day two,

until the season

and the exile,

until in the lowest which has no lower beneath it - the greatest ascent is opened from all the levels and generations that are before and above it,

including the air from the upper hemisphere and from the highest generations.

(The generation of knowledge of Moshe Rabbeinu and the like)

,

Until the ascent of the true and complete redemption,

a redemption for the entire world

(air of the upper hemisphere)

,

and for all generations all of them.

And as is known, that the word "geulah" is formed specifically through the word ״golah״ with the addition of an aleph - because the redemption is drawn into and comes from and through

(The service of)

inserting the Alef of the Alufo shel Olam into exile

(exile)

⁴:

And since the redemption comes specifically from the state of the lower being,

therefore He also causes it to be a true and complete redemption,

an eternal redemption after which there is no exile,

about which we say "a new song" in the masculine form"

[Not like the redemptions before this one,

which then had an interruption! Because specifically through that which comes from the lowest,

is revealed the truth and completeness of the matter,

that this is an enduring matter,

and in a revealed manner specifically - the advantage of the Sefirah of Malchus

(whose theme is revelation in an enduring manner,

as above sec. 3/ and that which is revealed in completeness in the true and complete redemption through Moshiach Tzidkeinu

(from the kingdom of the House of David/ as is known that the purpose of redemption

is - revelation of G‑dliness below in this lower world, than which there is no lower,

a dwelling place for Him

(for His Essence)

blessed be He, in the lower realms,

and if there is no dwelling place, the Essence stands revealed.

- And it can be said that this is the root of the word 'geulah' (redemption) and 'golah' (exile) - from the term 'gilui' (revelation).

And it can be said,

So just as this is regarding the general concept of exile and redemption,

So this is also regarding this particular place where one is located in the "lower hemisphere" — that since this

(the "minor sanctuary")

is the place where the Ben Kodesh, my teacher and father-in-law, the Rebbe, the Nasi of our generation, established his place,

But the source of the spreading of the wellsprings outward throughout the entire world,

specifically in and from this place is revealed the redemption and the building of the Third Beis HaMikdash,

"The Sanctuary, O L-rd, Your hands established."

Even though his place is in the Holy Land,

In Jerusalem, the holy city,

On the holy mountain - but since this is accomplished through "our deeds and our service throughout the entire duration of the exile,"

And particularly at the end of the time of exile through the service of "May your springs spread outward" - has one in this place,

And specifically in this place,

The entire preparation for "The sanctuary of the L-rd, Your hands have established,"

Sefer HaSichos - 5751

Until that immediately and at once becomes in this place the revelation of "The Sanctuary of the L-rd, Your hands have established" - which this can indeed my revered father-in-law, the Rebbe, the leader of our generation, demand and implement,

That first of all becomes the revelation of "The Sanctuary of the L-rd, Your hands have established" in this place

("seven hundred and seventy")

where he lived and performed his service during the last ten years of his life,

the sum total of all his service

(as above)

.

And specifically through the completion of the service in the lower hemisphere,

until the lowest of the low — "one lifts up" and reveals the entire building of "the Sanctuary of G‑d, Your hands have established,"

including even the roof of the building,

What "King Moshiach."

.

stands on the roof of the Beis HaMikdash and announces to Yisroel and says, "Humble ones, the time of your redemption has arrived"²* - then all this becomes _"lifted up"

(raised)

through the avodah

(elevation)

of the lowest.

And immediately, literally - "with the clouds of heaven"" - all Yidden become,

"with our young and our old, with our sons and our daughters,"

transferred to our holy land,

together with the third Holy Temple that one has here,

and one takes it all together,

together with "their silver and their gold with them"⁵,

the service of love of G‑d and fear of G‑d*

which includes all positive commandments and all negative commandments⁷*.

The lesson from this:

Standing in a time and place that is meritorious - in the third month,

and a threefold house,

a house of Torah, prayer, and good deeds

(the "threefold cord" of Torah, service, and acts of kindness)

,

and then, itself,

on the day of 28 Sivan - when the power of the entire third month is revealed

(3 times 3 times 3 / whose meaning: the drawing down and revelation of G‑dliness below in a permanent manner -

Every Jew receives an added measure of strength and fortitude to fulfill the mission of our generation — which has the mission and directive of the Rebbe, our leader, the Rebbe of our generation,

that one must stand """be prepared, all of you""" to receive the true and complete redemption,

and at their head — our righteous Mashiach,

David, King of Israel.

And being the mission of the generation — the innovation of the "ancient sage" in our generation

(of which: everything that a veteran student will innovate was given to Moshe at Sinai)

— it is understood,

So when even a small child says "B'yaminu Ela" that he hopes and asks that Moshiach will come - this is a true novel insight in Torah,

until this becomes a part of the "Chiddush Torah" that "from Me it will emerge",

from the Almighty Himself,

because the Almighty agrees to the words and requests of a Jew - "A youth of Israel and I loved him",

and the Almighty reveals His love in simple actuality,

in a manner that is beyond measure and limitation,

and together with this - in open revelation below, below,

in this lowest world, below which there is no lower.

Monday,

28 Sivan

And especially since we have the assistance of all worldly matters - "with multitudes were with me" - so that all worldly matters are assisting and leading to the one and only goal: the true and complete redemption.

In all this, it is further enhanced by giving each one a mission - we make each of those present here a messenger for a mitzvah of charity,

by giving him a note for charity and he then adds from his own,

And great is charity that brings closer the redemption'⁴³,

to such an extent of closeness and hastening that one does not have a single free moment,

Only a part of our gathering here now - "as one man with one heart"²

[As it was already Rosh Chodesh Sivan,

and from the beginning it continues throughout all the days of the month,

and especially on the 28th of the month - the day that contains the essence of the entire month]

- we go to the Holy Land,

and immediately,

and furthermore, and this is the main thing - actually,

in a tangible manner,

Starting from the revelation of the "part of G-d from above⁴⁵"

(And as the Alter Rebbe adds⁴:)

literally"

And specifically as souls in bodies together,

And on the contrary - with an addition in health of the body and health of the soul,

And also - in the health of the entire world,

Until it is revealed how the entire world is created every moment from nothing to something from His Essence

yit'⁴,

Through Torah — He looked into the Torah and created the world⁵.

And further, and this is the main point: from this discourse in all these matters,

which is connected with the speech of the Holy One, blessed be He — the speech of the Holy One, blessed be He is considered an action,

it becomes the action of the Holy One, blessed be He,

and His primary action is — to immediately bring down and reveal

(with all the interpretations of the matter)

the true and complete redemption,

immediately and forthwith, literally.

♦ • *

[They prayed the evening prayer,

And after the prayer, the Rebbe, shlita, continued⁷:)

In addition to that which 28 Sivan is a continuation of 27

(pure)

Sivan

(as above, p. 41/ which mainly concerns the service of a Jew in the world

(until the lower hemisphere)

,

it is also a preparation and introduction to the following day - 29 Sivan,

erev Rosh Chodesh

(Tamuz/which speaks mainly about the unification of a Jew with the Almighty

(which comes by virtue of the service on 28 Sivan)

.

The concept in this:

On the eve of Rosh Chodesh, the light of the moon is completely concealed as preparation for the new moon on Rosh Chodesh.

And in the language

Sefer HaSichos - 5751

the manuscript: through the phrase "yifkod moshavecha"

(the concealment of the moon)

on the eve of Rosh Chodesh

("machar chodesh")

,

becomes the "venifkadt"

(the birth of the moon at Rosh Chodesh)

,

the unity of the sun and the moon.

And in the service of HaShem of Jews - who are similar and counted like the moon: On Erev Rosh Chodesh is the completion of the service of a Jew,

when he stands in utter nullification

(similar to the moon which is concealed in hiding/ and this immediately brings the elevation of the soul

('venifkadt')

- The unity and coupling of Knesses Yisrael

(Malchus,

Sihra)

and the Supreme One

(Z'ah,

Shemesh)

,

and so too the unity of every Jew as an individual

("And you shall be gathered one by one"״׳״■)

With essence and substance - so that they become one actual reality,

In true unity - "and they shall become one flesh" —

Until in a manner of Yechidi —

Until — even higher than Yachid.

What then is certainly not relevant any concept of interruption, G-d forbid⁵⁰,

Because on the contrary: there is specifically only a matter of unity,

And unity in the ultimate domination.

And in addition to this matter of unity

(between Jews and the Almighty)

In "and they shall become one flesh" - there is a second matter in "and they shall become one flesh": the results that come out of it - that

are born "offspring" - "the offspring of the righteous are good deeds"'■•!,

until such good deeds

(which are not a separate matter from "and they shall become one flesh",

but good deeds)

through which a Jew

(In his body and soul)

Becomes a "partner with Hashem"

(In a manner of unification)

In all matters of the Above,

Including and primarily - in bringing the true and complete redemption,

So that the Above can carry it out in completeness, He needs

(Kivyakhol)

To have the participation of every Jew,

And specifically an old soul in a body,

That through "our deeds and our service" the redemption comes,

And we must, so to speak, reach that the Jew should agree,

And moreover—he should want and declare,

That not only that "the time of your redemption has arrived"*"',

But the redemption is already here in plain terms,

as discussed above

(end of chapter 8)

So geulah is from the word gilui - the revelation of the Alufo Shel Olam in "golah"

(which is achieved through the avodah of a Jew in galus)

.

And the power to achieve the hisachdus on Erev Rosh Chodesh

[both from below to above,

the hisachdus of Jews with the Above,

as Jews must reach the Above,

And the [aspect of] from above to below - the Almighty with Jews,

as the Almighty must, so to speak, reach Jews]

- comes from the day before it,

the 28th of the month,

which is connected with the power of

(giving of)

Torah

(the concept of the third month)

,

And specifically regarding the revelation of the inner dimensions of Torah below

(as elaborated above)

:

Through Torah, the connection

Yud Zayin Menachem Av 5752, 28 Sivan

28 Sivan

and unity of Jews with the Almighty,

As the well-known saying⁷: 'The three bonds' are interconnected with one another,

The Holy One, blessed be He, the Torah, and Israel,

and each one is level upon level, hidden and revealed, etc.'

And through the connection of Israel and the Torah, Israel becomes bound with the Holy One, blessed be He,

until Israel and the Holy One, blessed be He, are completely one

(But higher than the connection through the Torah,

and therefore there are 'three bonds'!)

.

And in the connection itself, there are two modes and orders,

as is known:"

(a)

The revealed aspect of Israel connects with the revealed aspect of Torah and with the revealed aspect of the Holy One, blessed be He,

And the hidden aspect of Israel connects with the hidden aspect of Torah and the hidden aspect of the Holy One, blessed be He.

(b)

The revealed aspect of Israel connects with the hidden aspect of Israel,

and the hidden aspect of Israel with the revealed aspect of Torah.

And the revealed aspect of Torah with the concealed aspect of Torah,

And the concealed aspect of Torah with the revealed aspect of the Holy One, blessed be He, and the revealed aspect of the Holy One, blessed be He with the concealed aspect of the Holy One, blessed be He.

"These and those are the words of the living G‑d.⁵²" — One has both aspects and matters together in a living

(living G‑d)

in a manner of eternal existence — that is, the "threefold cord"

(three bonds)

of the revealed aspect

(the revealed aspect of Israel,

The revealed aspect of Torah and the revealed aspect of the Holy One, blessed be He/ that is, the "threefold cord" of the hidden

(the simple ones of Israel,

the hidden aspect of Torah and the hidden aspect of the Holy One, blessed be He)

,

and also the "three-

fold cord" in a second manner - the revealed within the hidden,

and the hidden within the revealed etc. - so that one has the true unity of all three,

so that one has all matters of the revealed,

All matters of the hidden,

And all matters of the hidden as they stand in the revealed

(three times three times three)

,

- all as one and only reality of "Yechida l'yechadecha".

And the power for this comes from 28 Sivan,

when one has the completeness of three times three times three

(all these three aspects in the unification of "T'lat K'sharav")

,

The day that is connected with the completeness of the revelation of the power of

(giving of)

Torah,

and also of the innermost dimension of the Torah,

and in a manner that also the secrets of the Torah stand revealed

(even in the outside of the lower hemisphere)

- the generation in which there is the completeness of the unity of Jews with the Above

(the union of the sun and the moon)

,

both in the aspect of revealed and in the aspect of hidden.

And David the - becomes the unity of air in the world,

both in the revealed of the world and in the hidden of the world,

and also that the hidden of the world - until the power of its essence - stands revealed.

And furthermore, and mainly,

Thus David the revelation of the yechida in the soul that is in each and every one of Israel - and if this is the

(Part 5)

Moshiach in every Jew"׳,

and particularly in the collective of the Jewish people when one gathers together

(several times ten)

in a threefold house

(Torah, prayer, and good deeds)

-should be the revelation of the general yechida,

Moshiach Tzidkeinu⁵\"

Sefer HaSichos - 5751

And it becomes "Yechida Leyachedecha" - the unification of all matters together in one single point,

which stands revealed in the time and place of the true and complete Geulah,

beginning specifically from this very place and this present time,

until the ultimate perfection and true purpose of all matters in the entire world is revealed - that it becomes a dwelling place for the Blessed One in the lower realms,

and we have in completeness the threefold Beit,

the third Beis HaMikdash,

"Mikdash Ado-nai konenu yadecha,"

Together with the connection of

The Jew with his yechidah of the soul,

That connects him with the general yechidah,

Moshiach Tzidkeinu,

Yavo veyigalenu veyolichenu komemiyut le'artzeinu,

And Jews go together with the Torah,

With a "new Torah" from Moshiach Tzidkeinu.

And the continuation - through the Above,

"A new Torah shall go forth from Me,"

and moreover, the main point - immediately and actually.

[Afterwards, the Rebbe Shlita distributed to each and every one of those present, may they live, a booklet '28 Sivan - Jubilee Years',

and together with it a dollar bill,

to give it

(or its equivalent)

to charity]

.

(Referenced in Likutei Sichos, vol. 29, p. 360, note 27)

.

And see Sha'arei Teshuva in note 58.

And more.

Sefer HaSichos - 5751